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A  BRIEF  OUTLOE 


EVIDENCES 


1 


CHRISTIAN  RELIGION. 


BY  ARCHIBALD  ALEXANDER, 

Professor  of  Didactic  and  Polemic  Theology^  in  the  Theological 
Seminary,  at  Princeton,  JV.  J. 


Tt  ii  Kal  <J^'  kavTwv  ov  Kpivcre  rb  SiKaiov ; 

Luke  xii.  57. 


REVISED    AND    PREPARED    BY    THE    AUTHOR,  FOR    THE 
AMERICAN  SUNDAY  S.  UNION. 


■  ii»9^0«<ii» 


AMERICAN  SUNDAY  SCHOOL    UNION. 

PHILADELPHM : 
NO.   146  CHESNUT  STREET. 


Eastern  District  of  Pennsylvania,  to  wit ; 

BE  IT  REMEMFERED,  That  on  the  twentieth  day  of  July, 
in  the  fffty-fourth  year  of  the  Independence  of  the  United  States  of 
America,  A.  D.  1829,  PAUL  BECK,  Jun.  Treasurer  in  trust  for 
the  American  Sunday  Scliool  Union,  of  the  said  District,  has  depo- 
sited in  this  office  the  title  of  a  book,  the  right  whereof  he  claims 
as  proprietor,  in  the  words  following,  to  wit : — 

"  A  Brief  Outline  of  the.  Evidences  of  the  Christian  Religion. 
By  Archibald  Alexander,  Professor  of  Didactic  and  Polemie 
Theology,  in  the  Theological  Seminary,  at  Princeton,  N.  J. 

Tt  5e  Kul  cup''  iavTuiv  ov  Kpivere  to  iiKaiov  ; 

Luke  xii.  57. 
Revised  and  prepared  by  the  Author  for  the  American  S.  S 
Union." 

In  conformity  to  the  Act  of  the  Congress  of  the  United  Stales, 
entitled,  "  An  Act  for  the  Encouragement  of  Learning,  by  securing 
the  Copies  of  Maps,  Charts,  and  Books,  to  the  Authors  and  Pro- 
prietors of  such  Copies,  during  the  times  therein  mentioned" — An<l 
also  to  the  Act,  entitled,  "An  Act  Supplementary  to  an  Act,  en- 
titled, "  An  Act  for  the  Encouragement  of  Learning,  by  securing 
the  Copies  of  Maps,  Charts  and  Books,  to  the  Autliors  and  Pro- 
prietors of  such  Copies  during  the  limes  therein  mentioned."  and 
extending  the  benefits  thereof  to  the  arts  of  designiitg,  engraving, 
and  etching  Historical  and  other  Prints." 

D.  CALDWELL, 
CUtIi  of  the  Eastern  District  of  Pennsylvania- 


CONTENTS. 

INTRODUCTION 

The  right  use  of  Reason  in  Religion.  5 

SECTION  I. 

It  is  impossible  to  banish  all  Religion  from  the 
world  ;  and  if  it  were  possible,  it  would  be  the 
greatest  calamity  which  could  befall  the  human 
race.. 18 

SECTION  11. 
If  Christianity  be   rejected,  there  is  no   other 
religion  which  can  be  substituted  in  its  place  : 
at  least,  no  other  which  will  at  all  answer  the 
purpose  for  which  Religion  is  desirable.  -     27 

SECTION  III. 

There  is  nothing  improbable  or  unreasonable  in 
the  idea  of  a  Revelation  from  God  ;  and  con- 
sequently nothing  improbable  or  unreasonable 
in  such  a  manifest  divine  interposition,  as 
may  be  necessary  to  establish  a  revelation.  44 

SECTION  IV. 
Miracles  are  capable  of  proof  from  testimony.         50 

SECTION  V. 

The  Miracles  of  the  Gospel  are  credible.    -  69 

SECTION  VI. 
The  Bible  contains  predictions  of  events,  which 
no  human  sagacity  could  have  foreseen,  and 


IV  CONTENTS. 

which  have  been  exactly  and  remarkably  ac- 
complished. .----_  121 

SECTION  VU. 

No  other  religion  possesses  the  same  kind  and 
degree  of  evidence,  as  Christianity  :  and  no 
other  miracles  are  as  well  attested,  as  those 
recorded  in  the  Bible.  _         -         _         _  150 

SECTION  VIII. 

The  Bible  contains  Internal  Evidence,  that  its 
origin  is  divine.  >        -        _  174 


INTRODUCTION. 


The  right  use  of  Reason  in  Religion. 

That  it  is  the  right  and  the  duty  of  all 
men  to  exercise  their  reason  in  inquiries 
concerning  religion,  is  a  truth  so  manifest, 
that  it  may  be  presumed  there  are  none  who 
will  be  disposed  to  call  it  in  question. 

Without  reasyi  there  can  be  no  religion; 
for  in  every  step  M^hich  we  take  in  examining 
the  evidences  of  revelation,  in  interpreting  its 
meaning,  or  in  assenting  to  its  doctrines,  the 
exercise  of  this  faculty  is  indispensable. 

When  the  evidences  of  Christianity  are 
exhibited,  an  appeal  is  made  to  the  reason  of 
men  for  its  tiiith;  but  all  evidence  and  all 
argument  would  be  perfectly  futile,  if  reason 
were  not  permitted  to  judge  of  their  force. 
This  noble  faculty  was  certainly  given  to 
man  to  be  a  guide  in  religion,  as  well  as  in 
other  things.  He  possesses  no  other  means 
by  which  he  can  form  a  judgment  on  any  sub- 
ject, or  assent  to  any  truth;  and  it  would  be 
no  more  absurd  to  talk  of  seeing  without 
eyes,  than  of  knowing  any  thing  without 
reason. 

A  2  5     ■ 


EVIDENCES   OF  THE 


It  is  therefore  a  great  mistake  to  suppose, 
that  religion  forbids,  or  discourages  the  ri^ht 
use  of  reason.  So  far  from  this,  she  enjoins 
it  as  a  duty  of  high  moral  obligation,  and  re- 
proves those  who  neglect  to  judge  for  thenv 
selves  what  is  right. 

But  it  has  frequently  been  said  by  the  friends 
of  revelation,  that  although  reason  is  legiti- 
mately exercised  in  examining  the  evidences 
of  revelation,  and  in  determining  the  sense 
of  the  words  by  which  it  is  conveyed ;  yet  it 
is  not  within  her  province  to  sit  in  judgment 
on  the  doctrines  contained  in  such  a  divine 
communication.  This  statement,  though  in- 
tended to  guard  against  the  abuse  of  reason, 
is  not,  in  my  opinion,  altogether  accurate. 
For  it  is  manifest,  that  we  can  form  no  con- 
ception of  a  truth  of  any  kind,  without  rea- 
son; and  when  we  receive  any  thing  as  true, 
whatever  may  be  the  evidence  on  which  it  is 
founded,  we  must  view  the  reception  of  it  to 
be  reasonable.  Truth  and  reason  are  so  in- 
timately connected,  that  they  can  never, 
with  propriety,  be  separated.  Truth  is  the 
object,  and  reason  the  faculty  by  which  it  is 
apprehended;  whatever  be  the  nature  of  the 
truth,  or  of  the  evidence  by  which  it  is  esta- 
blished. No  doctrine  can  be  a  proper  object 
of  our  faith,  which  it  is  not  more  reasonable 
to  receive,  than  to  reject.  If  a  book,  claim- 
ing to  be  a  divine  revelation,  is  found  to  con- 
tain doctrines  which  can  in  no  way  be  re- 


^  CHRISTIAN  RELIGION.  7 

conciled  to  right  reason,  it  is  a  sure  evidence 
that  those  claims  have  no  solid  foundation, 
and  ought  to  be  rejected.  But  that  a  revela- 
tion should  contain  doctrines  of  a  mysterious 
and  incomprehensible  nature,  and  entirely 
different  from  all  our  previous  conceptions, 
and,  considered  in  themselves,  improbable, 
IS  not  repugnant  to  reason  5  on  the  contrary, 
judging  from  analogy,  sound  reason  would 
lead  us  to  expect  such  things  in  a  revelation 
from  God.  Every  thing  which  relates  to  this 
Infinite  Being,  must  be  to  us,  in  some  re- 
spect, incomprehensible.  Every  new  truth 
must  be  different  from  all  that  is  already 
known;  and  all  the  plans  and  works  of  God 
are  very  far  above  and  beyond  the  conception 
of  such  minds  as  ours.  Natural  Religion 
has  as  great  mysteries  as  any  in  revelation: 
and  the  created  universe,  as  it  exists,  is  as 
different  from  any  plan  which  men  would 
have  conceived,  as  any  of  the  truths  contained 
in  a  revelation  can  be. 

But  it  is  reasonable  to  believe  what  by  our 
senses  we  perceive  to  exist;  and  it  is  reason- 
able to  believe  whatever  God  declares  to  be 
true. 

In  receiving,  therefore,  the  most  myteriaus 
doctrines  of  revelation,  the  ultimate  appeal  is 
to  reason.  Not  to  determine  whether  she 
could  have  discovered  these  truths;  not  to 
declare,  whether  considered  in  themselves, 


8  EVIDENCES   OF  THE 

thej  appear  probable;  but  to  decide,  whether 
it  is  not  more  reasonable  to  believe  what  God 
speaks,  than  to  confide  in  our  own  crude  and 
feeble  conceptions.  Just  as  if  an  unlearned 
man  should  hear  an  able  astronomer  declare, 
that  the  diurnal  motion  of  the  heavens  is  not 
real,  but  only  apparent,  or  that  the  sun  was 
nearer  to  the  earth  in  winter  than  in  summer; 
although  the  facts  asserted  appeared  to  con- 
tradict his  senses,  yet  it  would  be  reasonable 
to  acquiesce  in  the  declarations  made  to  him, 
by  one  who  understood  the  subject,  and  in 
whose  veracity  he  had  confidence.  If,  then, 
we  receive  the  witness  of  men,  in  matters 
above  our  comprehension,  much  more  should 
we  receive  the  witness  of  God,  who  knows 
all  things,  and  cannot  deceive  his  creatures  by 
false  declarations. 

There  is  no  just  cause  for  apprehending, 
that  we  shall  be  misled  by  the  proper  exercise 
of  reason,  on  any  subject  which  may  be  pro- 
posed for  our  consideration.  The  only  dan- 
ger is,  of  making  an  improper  use  of  this  fa- 
culty, which  is  one  of  tne  most  common 
faults  to  which  our  nature  is  liable.  Most 
men  profess  that  they  are  guided  by  reason 
in  forming  their  opinions;  but  if  this  were 
really  the  case,  the  world  would  not  be  over- 
run with  error;  there  would  not  be  so  many 
absurd  and  dangerous  opinions  propagated, 
and  pertinaciously  defended.    They  may  be 


CHRISTIAN  RELIGION.  ij 

said,  indeed,  in  one  sense,  to  follow  reason, 
for  they  are  guided  by  a  blinded,  prejudiced, 
and  perverted  reason. 

One  large  class  of  men  are  accustomed, 
from  a  slight  and  superficial  view  of  the  im- 
portant subject  of  religion,  to  draw  a  hasty 
conclusion,  which  must  prove,  in  the  highest 
degree,  detrimental  to  their  happiness.  They 
have  observed,  that  in  the  modern  as  well  as 
ancient  world,  there  is  much  superstition, 
much  imposture,  much  diversity  of  opinion 
and  variety  of  sects,  many  false  pretences  to 
divine  inspiration,  and  many  false  reports  of 
miracles,  and  prophetic  oraclesj  and  without 
giving  themselves  the  trouble  of  searching 
diligently  for  the  truth,  amidst  the  various 
contending  claims,  they  draw  a  general  con- 
clusion, that  all  religions  are  alike; — that  the 
whole  affair  is  a  cheat,  the  invention  of  cun- 
ning men,  who  imposed  on  the  credulity  of 
the  unthinking  multitude;  and  that  the  claims 
to  divine  revelation,  do  not  even  deserve  a 
serious  examination.  Does  right  reason  dic- 
tate such  a  conclusion  as  this?  If  it  did,  and 
we  were  to  apply  it  to  all  other  concerns,  it 
would  make  a  sad  overturning  in  the  busi- 
ness of  the  world.  Truth,  honesty,  and  ho- 
nour might,  on  these  principles,  be  discarded 
as  unmeaning  names;  for,  of  all  these  there 
have  been  innumerable  counterfeits,  and  con- 
cerning all  of  them,  endless  diversity  of 
opinion. 


10  EVIDENCES   OF  THE 

A  second  class,  who  profess  to  be  men  of 
reason,  paj  more  attention  to  the  subject  of 
religion;  but  their  reason  is  a  prejudiced 
judge.  The  J  listen  with  eagerness  to  all  that 
can  be  said  against  revelation.  They  read 
witii  avidity  the  books  written  against  Chris- 
tianity, and  but  too  faithfully  treasure  up 
every  objection  to  religion;  but  her  advo- 
cates never  obtain  from  them  a  fair  hearing. 
They  never  enquire  whether  the  arguments 
and  objections  which  appear  to  them  so 
strong,  have  not  been  refuted.  With  the 
means  of  conviction  within  their  reach,  they 
remain  firmly  fixed  in  their  infidelity;  and 
as  long  as  they  pursue  this  partial  method  of 
investigation,  they  must  ever  remain  in  the 
I  same  darkness. 

I  A  third  class,  who  wish  to  be  considered 
as  taking  reason  for  their  guide,  are  under 
the  dominion  of  vicious  passions,  of  ambition, 
avarice,  lust,  or  revenge.  Men  of  this  cha- 
racter, however  strong  their  intellect,  or  ex- 
tensive their  erudition,  can  never  reason  im- 
partially on  any  subject  which  interferes  with 
the  gratification  of  their  predominant  desires* 
and,  as  religion  forbids,  under  severe  penal- 
ties, all  irregular  passions  and  vicious  indul- 
gences, they  pursue  it  with  malignant  hatred. 
As  one  well  observes,  "they  are  against  re- 
ligion, because  religion  is  against  them." 
vSuch  men  never  reason  calmly  on  the  sub- 
ject, and  they  are  incapable  of  receiving  anj 


CHRISTIAN   RELIGIOX.  11 

benefit  from  the  arguments  of  others.  They 
never  think  of  religion  but  with  a  feeling  of 
enmity,  and  they  never  speak  of  it,  but  in  the 
language  of  sneer  or  abuse.  There  is  no 
object  which  this  race  of  infidels  have  more 
at  heart,  than  to  eradicate  every  principle  of 
religion  from  the  minds  of  men,  and  to  drive 
it  from  the  earth,  so  that  not  a  vestige  of  it 
might  remain  to  give  them  torment.  Vol- 
taire may  be  considered  as  the  leader  of  this 
band;  and  his  humble  imitators  have  been  too 
numerous  in  every  Christian  country. 

But  there  is  still  another  class  of  men, 
more  distinguished  as  masters  of  reason  than 
those  who  have  been  mentioned.  They  are 
die  cold,  speculative,  subtle  sect  of  skeptics, 
who  involve  themselves  in  a  thick  mist  of 
metaphysics,  attack  first  principles,  and  con- 
found their  readers  with  paradoxes.  The 
number  of  those  who  belong  to  this  class,  is, 
perhaps,  not  large,  but  they  are  formidable; 
for  while  the  other  enemies  of  the  j;ruth, 
scarcely  make  a  show  of  reason,  these  philo- 
sophers are  experienced  in  all  the  intricacies 
of  a  refined  logic;  so  that,  in  their  hands, 
error  is  made  to  appear  in  the  guise  of  truth. 
Should  we  yield  ourselves  to  the  sophistry 
of  these  men,  they  will  persuade  us  to  doubt, 
not  only  of  the  truth  of  revelation,  but  of 
our  senses,  and  of  our  very  existence.  If  it 
be  inquired,  how  they  contrive  to  spread 
such  a  colon  ring  of  skepticism  over    every 


12  EVIDENCES  OF  THE 

subject;  the  answer  is,  by  artfully  assuming 
false  principles  as  the  premises  of  their 
reasoning;  by  reasoning  sophistically  on 
correct  principles;  by  the  dexterous  use  of 
ambiguous  terms;  by  pushing  their  inquiries 
beyond  the  limits  of  human  knowledge;  and 
by  calling  in  question  the  first  principles  of 
all  knowledge.  But  it  is  not  easy  to  conjec- 
ture what  their  motive  is:  most  probably, 
however,  it  is  vanity.  They  are  ambitious 
of  appearing  more  profound  and  acute  than 
other  men;  and  distinction  is  not  so  readily 
obtained  in  the  common  course,  as  by  flying 
off  in  an  eccentric  orbit.  It  cannot  be  any 
sincere  regard  for  truth  which  influences 
them;  for,  upon  their  principles,  truth  and 
reason  are  equally  worthless.  They  pull 
down  every  thing,  but  build  up  nothing  in 
its  place.  Truth  has  no  greater  enemies  in 
the  world  than  this  Pyrrhonic  sect;  and  it  is 
to  be  lamented,  that  sometimes  ingenuous 
young  men  are  caught  in  the  wiles  of  their 
sophistry,  and  are  led  so  far  into  the  laby- 
rinth of  their  errors,  that  they  are  never  able 
to  extricate  themselves;  and  all  their  fair 
prospects  of  virtue  and  usefulness  are  ob- 
scured for  ever. 

Before  I  leave  the  consideration  of  the  va- 
rious classes  of  persons,  who,  while  tliey  pro- 
fess to  be  guided  by  reason,  make  an  impro- 
per use  of  this  faculty,  I  ought  to  .mention  a 
set  of  men,  distinguished  for  their  learning 


CHRISTIAN  RELIGION.  13 

and  ingenuity,  who  profess  to  receive  the 
Christian  revelation,  and  glory  in  the  appel- 
lation of  rational  Christians.  They  proceed 
on  the  plausible  and  (if  rightly  understood) 
correct  principle  of  receiving  nothing  as  true, 
but  what  their  reason  approves;  but  these 
very  men,  with  all  their  fair  appearances  of 
rationality,  are  chargeable  with  as  gross  a 
dereliction  of  reason,  as  can  well  be  con- 
ceived; and,  in  regard  to  consistency,  are 
more  vulnerable  than  any  of  those  already 
mentioned.  For,  while  they  admit  that  God 
has  made  a  revelation,  they  insist  upon  the 
right  of  bringing  the  truths  revealed  to  the 
test  of  human  judgment  and  opinion,  and  of 
rejecting  them  as  unreasonable  if  they  do  not 
accord  with  this  standard.  But  the  declara- 
tion of  God  is  the  highest  reason  which  we 
can  have  for  believing  any  thing.  To  set  up 
our  opinion  against  the  plain  expression  of 
his  will,  is  surely  presumption  of  the  highest 
kind.  Perhaps,  however,  I  do  not  represent 
the  case  with  perfect  accuracy.  Perhaps,  no 
man  is  chargeable  with  such  an  inconsistency, 
as  to  admit  a  thing  to  be  contained  in  an  un- 
doubted revelation,  and  yet  reject  it.  The 
exact  state  of  the  matter  is  this.  The  Scrip- 
tures, it  is  admitted,  contain  a  revelation 
from  God;  but  there  are  many  things  in  the 
Bible,  which,  if  taken  in  the  most  obvious 
sense,  are  inconsistent  with  reason;  now,  as 
nothing  inconsistent  with  reason  can  be  from 


14  EVIDENCES  OF  THE 

God,  it  is  concluded,  that  this  cannot  be  the 
true  sense  of  the  Scripture.  Accordingly, 
their  wits  are  set  to  work,  and  their  learning 
laid  under  contribution,  to  invent  and  de- 
fend some  other  sense.  Upon  these  princi- 
ples, a  man  may  believe  just  as  much,  or  as 
little  as  he  pleases,  of  what  the  Bible  con- 
tains; for  it  has  been  found,  that  no  text  is 
so  stubborn  as  not  to  yield  to  some  of  the  modes 
of  treatment  which  have  been  adopted.  But  I 
maintain,  that  this  whole  procedure  is  con- 
trary to  right  reason.  The  plain  course  whicli 
reason  directs  us  to  pursue,  is,  candidly  and 
impartially,  to  examine  the  evidences  of  reve- 
lation, and  having  obtained  satisfaction  on  tiiis 
point,  to  come  to  the  interpretation  of  Scrip- 
ture with  a  mind  free  from  bias;  and  in  the  ex- 
ercise of  a  sound  judgment,  and  with  the  aid 
of  those  helps  and  rules  which  reason  and  ex- 
perience suggest,  to  obtain  the  sense  of  the 
several  parts  of  the  document;  and  although 
this  sense  should  contradict  our  preconceived 
opinions,  or  clash  with  our  inclinations,  we 
ought  implicitly  to  receive  it;  and  not,  by  a 
refined  ingenuity,  and  laboured  critical  pro- 
cess, extort  a  meaning  to  suit  our  own  no- 
tions. This  is  not  to  form  our  opinions  by 
the  Word  of  God,  but  to  cut  down  the  su- 
blime and  mysterious  doctrines  of  revelation 
to  the  measure  of  our  narrow  conceptions. 
And  thus,  in  the  creed  of  many  called  ra- 
tional Christians,  the  divine  system  of  hea- 


CHRISTIAN  RELIGIOX.  15 

venly  truth  is  shorn  of  its  glory,  and  comes 
forth  little  more  tlian  an  improved  theory  of 
Natural  Religion.   There  is  no  reason  in  this. 

But  what  if  the  plain  sense  of  Scripture  be 
absolutely  repugnant  to  the  first  principles  of 
reason?  Let  that  be  demonstrated,  and  the 
effect  will  be,  rather  to  overthrow  the  Scrip- 
tures, than  to  favour  such  a  method  of  forming 
a  theory  from  them.  But  no  such  thing  can 
be  demonstrated.  The  reasonings  by  which 
it  lias  been  attempted  to  prove  that  the  doc- 
trines commonly  callcil  orthodox,  are  con- 
trary to  reason,  are  fallacious;  and  a  similar 
mode  of  reasoning,  on  the  truths  of  Natural 
Religion,  will  lead  us  to  atheism. 

Deistical  writers  have  been  fond  of  repre- 
senting faith  and  reason  as  irreconcileable. 
They  have  insinuated,  and  even  asserted, 
that  revelation  cannot  be  conceived,  without 
a  renunciation  of  reason;  and  have  affected  to 
regret,  that  it  should  be  subjected  to  the  trial 
of  a  rational  investigation,  which  they  allege, 
it  can  by  no  means  bear.  This  was  a  fa- 
vourite topic  with  Morgan,  Bolingbroke,  Vol- 
taire, and  Hume.  The  last  mentioned  au- 
thor, in  the  close  of  his  far-famed  Essay  on 
Miracles^  uses  the  following  language;  ''Our 
most  holy  religion  is  founded  on  Faith^  not 
on  reason;  and  'tis  a  sure  method  of  exposing 
it  to  put  it  to  a  test,  which  it  is  by  no  means 
fitted  to  endure." — And  again:  '^Mere  rea- 
son is  insufficient  to  convince  us  of  its  ["the 


16  EVIDENCES  OF  THE 

Christian  Religion's]  veracity;  and  whoever 
is  moved  by  faith  to  assent  to  it,  is  conscious 
of  a  continual  miracle,  in  his  own  person, 
which  subverts  all  the  principles  of  his  un- 
derstanding. " 

On  the  insidious  nature  of  this  attack,  1 
shall  not  stop  to  remark,  except  to  observe, 
that  it  may  be  taken  as  a  specimen,  not  only 
of  Hume's  method  of  treating  Christianity, 
but  of  that  of  the  whole  tribe  of  deistical 
writers,  until  very  recently,  when  they  have 
come  out  boldly.  Under  the  mask  of  friend- 
ship, and  with  words  of  respectfulness  on 
their  lips,  they  have  aimed  the  most  deadly 
thrusts  at  the  vitals  of  Christianity.  But  in 
regard  to  the  sentiment  expressed  in  this  ex 
tract,  the  friends  of  revelation  utterly  dis- 
claim it,  and  hold  it  to  be  false  and  unfound- 
ed. The  state  of  the  controversy  between 
Christians  and  deists,  did  not  authorize  any 
such  assertion.  The  defenders  of  the  truth 
have  ever  been  ready  to  meet  their  antago- 
nists on  the  ground  of  impartial  reason. 
They  have  met  them,  at  every  point  where 
they  have  chosen  to  make  the  assault;  and  I 
may  safely  say,  that  no  deistical  argument 
remains  unrefuted,  no  infidel  objection  unde- 
tected and  unexposed.  As  Mr.  Hume  wrote 
this  immediately  after  finishing  his  argument 
against  miracles,  perhaps  he  felt  a  confidence 
that  he  had  achieved  what  none  before  had 
been  able  to  eft'ect.     But  his  confidence  was 


CHRISTIAX  RELIGION.  l7 

premature:  the  argument,  for  the  discoverv 
of  which  he  claims  the  honour,  (though  this 
might  be  disputed  on  good  grounds,)  has 
been  refuted  with  a  clearness  of  evidence, 
sufficient  to  bring  conviction  to  any  mind  but 
that  of  a  sophist  and  a  skeptic.  But  we  shall 
have  further  occasion,  in  the  sequel  of  this 
work,  to  consider  the  force  of  Mr.  Hume's 
reasonings  against  miracles. 

It  may,  perhaps,  require  some  apology,  that 
a  subject  which  has  been  so  fully  and  ably 
discussed,  in  numerous  volumes,  should  be 
attempted  to  be  treated  in  a  short  essay. 
My  only  apology  is,  that  the  poison  of  inii- 
delity  is  imbibed  by  many  who  never  have 
access  to  the  antidote.  It  is  much  to  be  re- 
gretted, that  some  of  the  books  which  are  al- 
most sure  to  fall  into  the  hands  of  literary 
youth,  are  deeply  tinctured  with  skepticism. 
How  many  read  Hume  and  Gibbon,  who 
never  have  seen  the  answers  of  Campbell  and 
Watson.^  Now,  if  we  can  present,  even  a 
brief  outline  of  the  evidences  of  Christianity, 
to  those  who  may  not  be  disposed  to  read 
larger  works,  we  may  be  contributing,  in 
some  small  degree,  to  prevent  the  progress  of 
one  of  the  greatest  evils  to  which  men  are 
liable. 


18  EVIDENCES  OF  THE 


SECTION  I. 

It  is  impossible  to  banish  all  Religion  from  the  World; 
and  if  it  ivere  possible,  it  vjould  be  the  greatest  Cala- 
mity which  could  befall  the  Human  race. 

It  is  not  mj  object,  here,  to  consider  reli- 
gion as  it  is  a  matter  of  duty,  or  a  means  of 
obtaining  hap.piness  in  a  future  world;  for, 
both  these  would  be  equally  disregarded  by 
those  men  who  aim  at  the  subversion  of  all  re- 
ligion. What  I  shall  attempt,  at  present,  is, 
to  state  and  establish  the  fact,  that  man  is  so 
constituted  that  he  must  have  some  sort  of 
religion.  And  the  truth  of  this  will  be  mani- 
fest, from  an  inspection  of  the  principles  of 
human  nature,  and  from  the  history  of  the 
world.  Man  has  naturally  a  sense  of  moral 
obligation,  a  perception  of  the  difference  be- 
tween right  and  wrong,  feelings  of  remorse  or 
approbation  on  the  review  of  his  conduct, 
fears  of  future  retribution  when  he  has  com- 
mitted a  crime,  and  a  propensity  to  pay  reli- 
gious homage  to  some  object,  visible  or  invi- 
sible. These  are  what  have  been  called  his 
religious  feelings;  and  from  them  he  has  re- 
ceived the  appellation  of  a  religious  animal. 
And,  certainly,  there  is  nothing  by  which 
man  is  so  clearly  distinguished  from  the 
creatures  below  him,  as  this  capacity  for  re- 
ligion; for  whatever  indications  the  brutes 
give  of  sagacity  in  other  matters,  it  is  impos- 


CHRISTIAN  RELIGION.  19 

sible  to  communicate  to  them  any  ideas  of 
morality,  or  any  impressions  of  a  religious 
nature.  Now,  that  these  feelings  are  natural, 
and  not  adventitious,  is  manifest,  because 
tliey  are  found  to  exist  in  men  of  all  ages,  of 
all  countries,  and  in  every  different  state  of 
society.  And  hence,  no  nation,  ancient  or 
modern,  has  ever  been  found  without  some 
kind  of  religion.  It  would  be  as  difficult  to 
find  a  whole  nation  without  religion,  as  to 
find  one  destitute  of  speech.  Some  travel- 
lers, it  is  true,  from  superficial  observation, 
have  reported  that  some  savage  tribes  had  no 
ideas  of  religion,  and  no  species  of  worship; 
but,  on  more  accurate  examination,  it  has 
been  ascertained,  that  this  was  a  mistake. 
And  from  our  present  knowledge  of  the  na- 
tions of  the  earth,  we  are  authorized  to  as- 
sert, that  there  is  not  one  totally  destitute  of 
some  sense  of  religion  and  some  form  of  wor- 
ship. The  same  thing  was  well  known  to  all 
the  wisest  men  of  antiquity.  It  is  a  fact 
from  which  both  Plato  and  Cicero  have  de- 
rived many  important  conclusions.  And  these 
principles  of  our  nature  are  so  deeply  ra- 
dicated, that  they  never  can  be  removed. 
Men  may  be  induced  to  abandon  their  old 
religion,  and  to  adopt  a  new  one;  but  they 
never  can  remain  long  free  from  something 
of  the  kind.  Take  away  from  them  one  ob- 
ject of  worship,  and  they  will  soon  attach 
themselves  to  another.     If,  unhappily,  they 


20  EVIDENCES  OF  THE 

lose  the  knowledge  of  the  true  God,  they 
will  set  up  gods  of  their  own  invention;  or 
receive  them  from  others.  The  history  of 
all  nations  bears  such  ample  testimony  to 
this  fact,  that  it  cannot  be  denied.  Now, 
this  universality  of  religion  evinces,  in  the 
clearest  manner,  that  the  principle  is  natural, 
that  it  is  an  essential  thing  in  the  constitu- 
tion of  man;  just  as  the  fact,  that  men  are 
always  found  living  in  society  proves  that 
the  social  principle  exists,  and  is  natural  to 
man. 

Atheistical   men  have,  indeed,  attempted 
to  trace  all  religious  feelings,  and  all  rites  of 
worship,  to  the  craft  of  priests  and  policy  of 
rulers;   but  this  opinion  is  not  only  unsup- 
ported by  historical  testimony,  but  is  most 
unreasonable  in  itself.     For  if  there  had  not 
existed  a  predisposition   to   religion   in  the 
minds  of  men,  such  a  design  would  nevet 
have  been  conceived;  and  if  it  had,  all  at- 
tempts to  introduce  into  the  mind  of  man 
ideas  so  foreign  to  his  nature,  must  have  been 
abortive.     At  any  rate,  such  an  imposition 
could  not  have  continued  for  so  long  a  time, 
and  could  not  have  been  extended  to  every 
tribe  and  nation  in  the  world.     If  no  sense 
of  religion  had  existed  in  the  minds  of  men, 
priests   and    politicians,    however   cunning, 
would  have  had  no  handle  to  take  hold  of, 
no  foundation  on  which  to  build.    Besides,  it 
seems  to  be  forgotten  by  the  advocates  of  this 


CHRISTIAN  RELIGION.  21 

hypothesis,  that  the  existence  of  priests,  sup- 
poses the  previous  existence  of  religion. 

They  have,  moreover,  alleged,  that  fear 
produced  the  gods.  Be  it  so:  it  still  con- 
firms my  position,  that  there  is  something  in 
the  nature  of  man  which  leads  him  to  religion: 
and  it  is  reasonable  to  conclude,  that  a  cause 
which  has  operated  uniformly,  heretofore, 
will  continue  to  produce  the  same  efiects,  as 
long  as  the  world  stands.  It  is  impossible, 
therefore,  to  banish  all  religion  from  the  world. 

To  what  degree  atheists  have  succeeded  in 
divesting  themselves  of  all  religious  impres- 
sion, I  do  not  pretend  to  know.  That  some 
men  have  gone  to  a  great  length  in  counter- 
acting the  constitutional  tendencies,  and  ex- 
tinguishing the  feelings  of  nature,  is  undoubt- 
edly true;  but  there  have  been  sufficient 
indications  to  lead  to  the  opinion,  that  there 
is  more  of  affectation  than  reality  in  the 
bravery  of  their  profession.  It  is  known  that 
some  of  them  have,  above  other  men,  been 
the  slaves  of  superstitious  fears;  and  that 
others,  in  times  of  extreme  peril,  as  in  a 
storm  at  sea,  have  for  the  moment,  renounced 
their  atheism,  and  cried  as  earnestly  for 
mercy  as  those  around  them.  Now  if  these 
philosophers,  with  all  their  reasoning,  are  not 
able  to  erase  all  religious  impressions  from 
their  own  minds,  it  is  vain  to  attempt  to  ba- 
nish all  religion  out  of  the  world. 

But  suppose  the  great  work  achieved,  and 


22  EVIDENCES   OF  THE 

that  every  vestige  of  religion  was  obliterated, 
what  would  be  the  result?  Would  men  re- 
main without  any  objects  of  religious  homage? 
Would  they  never  again  be  afraid  of  invisible 
powers?  Would  the  feelings  of  remorse  at 
no  time  urge  them  to  perform  some  sort  of 
penance,  or  attempt  some  kind  of  expiation? 
Would  no  impostors  and  false  prophets  arise 
to  deceive  the  world  again  with  their  dreams, 
fancies,  and  pretended  revelations?  They 
must  have  made  but  superficial  observations  on 
human  nature,  who  think  that  none  of  these 
things  would  ever  occur. 

If  those  persons,  therefore,  who  oppose 
Christianity,  hope  by  its  subversion  to  get 
rid  of  all  religion,  they  do  greatly  deceive 
themselves.  This  work  being  accomplished, 
they  would  soon  have  more  to  perform,  in 
endless  progression.  Instead  of  the  pure, 
mild,  benignant  religion  of  Christ,  they  would 
soon  find  themselves  surrounded  by  supersti- 
tions as  foul  and  as  false,  as  monstrous  and 
as  absurd,  as  any  which  the  hotrbed  of  pa- 
ganism ever  produced.  Look  into  the  heathen 
world,  and  see  the  abominations  and  miseries 
which  inveterate  superstition  perpetuates,  in 
some  of  the  fairest  and  most  populous  regions 
of  the  globe.  Look  at  the  savage  tribes  of 
Africa  and  America,  and  contemplate  the 
cruel  bondage  of  superstition,  to  which  the 
people  are  subjected.  Evils  as  great  would 
soon  grow  up  among  us,  were  it  not  for  the 


CHRISTIAN  RELIGION  a;3 

salutary  influence  of  Christianity.  Our  fore- 
fathers, before  they  became  Christians,  were 
in  the  same  degraded  and  wretched  situation. 
And  sliall  we  curse  our  posterity  by  bringing 
back  those  evils  from  whicli  our  fathers 
escaped.^  It  is  a  truth  which  should  be  pro- 
claimed every  where  on  the  house  tops,  that 
it  is  the  Bible  which  has  delivered  us  from 
the  horrid  dominion  of  superstition;  and  it  is 
the  Bible  which  must  prevent  its  return. 
Philosophy  has  had  no  hand  in  working  out 
this  deliverance  from  the  horrors  of  idolatry. 
With  all  her  celebrated  schools  and  sages, 
she  never  turned  one  individual  from  the 
worship  of  idols;  and  she  would  be  equally 
powerless  in  preventing  the  return  of  super- 
stition, if  other  barriers  were  removed. 

But  I  proceed  now  to  the  second  part  of 
my  proposition,  which  is,  that  if  religion 
could  be  banished  from  the  world,  it  would 
be  the  greatest  calamity  which  could  befall 
the  human  race. 

It  has  formerly  been  a  matter  of  discussion 
M'ith  the  learned,  whether  the  influence  of 
superstition  or  atheism  was  most  baleful  on 
society.  Plutarch,  Bacon.  Bayle,  Warbur- 
ton,  and  others,  have  handled  this  subject  in 
a  learned  and  ingenious  manner,  and  arrived 
at  very  different  conclusions.  However  doubt- 
ful this  question  mav  have  been  considered  in 
former  times.  I  believe  all  reflecting  men  are 
now  pretty  well  satisfied,  that  the  question 


24  EVIDENCES  OF  THE 

is  put  to  rest  for  ever.  We  have  recently  be- 
held the  spectacle  of  a  great  nation  casting 
off  contemptuously  the  religion  of  their  fathers, 
and  plunging  at  once  into  the  abyss  of  atheism. 
We  have  seen  the  experiment  tried,  to  ascer- 
tain whether  a  populous  nation  could  exist 
without  the  restraints  of  religion.  Every  cir- 
cumstance was  as  favourable  to  the  success 
of  the  experiment  as  it  could  be.  Learning- 
was  in  its  highest  state  of  advancement;  phi- 
losophy boasted  of  an  approximation  to  per- 
fection; and  refinement  and  politeness  had 
never  been  more  cultivated,  among  any  peo- 
ple. But  what  was  the  result?  It  is  written 
in  characters  of  blood.  It  was  as  if  a  volcano 
had  burst  upon  the  world,  and  disgorged  its 
fiery  flood  over  all  Europe.  Such  a  scene  of 
cruelty,  cold-blooded  malignity,  beastly  im- 
purity, heaven-daring  impiety,  and  insatiable 
rapafciousness,  the  world  never  witnessed  be- 
fore, and  I  trust  in  God,  will  never  witness 
again.  The  only  ray  of  hope  which  brightened 
the  dismal  prospect,  was,  that  this  horrible 
system  contained  in  itself  the  principles  of 
its  own  speedy  downfall.  Atheism  has  no 
bond  of  union  for  its  professors;  no  basis  of 
mutual  confidence.  It  breeds  suspicion,  and 
consequently  hatred,  in  every  breast;  and  it 
is  actuated  by  a  selfishness  which  utterly  dis- 
regards all  the  bonds  of  nature,  of  gratitude, 
and  of  friendship.  To  an  atheist,  fear  be- 
comes the  ruling  passion.     Conscious  of  his 


CHRISTIAN   RELIGION.  25 

own  want  of  virtue,  honour,  and  humanity, 
he  naturally  views  his  fellows  in  the  same 
light,  and  is  ready  to  put  them  out  of  the  waj 
as    soon  as  they  appear,  in  any   degree,  to 
become   obstacles  to  the  accomplishment  of 
his  plans.     Hence,  the  bloody  actors  in  this 
tragedy,  after  glutting  their  revenge  by  shed- 
ding the  blood  of  innocent  Christians  and  un- 
oiFending    priests,   turned   their    murderous 
weapons  against   each  other.     Not  satisfied 
with  inflicting  death  on  the  objects  of  their 
suspicion  or  envy,  they  actually  feasted  their 
eyes,  daily,  with  the  streams  of  blood  which 
incessantly  flowed  from  the  guillotine.   Never 
was  the  justice  of  heaven  against  impious  and 
cruel  men  more  signally  displayed,  than  in 
making  these  miscreants  the  instruments  of 
vengeance  against  eacl\  other.     The  general 
state  of  morals  in  France,  during  the  period 
that  Christianity  was  proscribed  and  atheism 
reigned,  was  such  as  almost  exceeds  belief. 
An  eye-witness  of  the  whole  scene,  and  actor 
in  some  parts  of  it,  has  drawn  the  following- 
sketch:   "Multiplied  cases    of  suicide,    pri- 
sons crowded  with  innocent  persons,  perma- 
nent guillotines,  perjuries  of  all  classes,  pa- 
rental authority  set  at   nought,   debauchery 
encouraged  by  an  allowance  to  those  called 
unmarried  mothers;  nearly  six  thousand  di- 
vorces within  the  single  city  of  Paris,  within 
a  little  more  than   two  years  after  the  la\v 
authorised  themj  in  a  word,  whatever  is  most 


26  EVIDENCES   OF  THE 

obscene  in  vice,  and  most  dreadful  in  fero- 
city."* If  these  be  the  genuine  fruits  of 
atheism,  then  let  -us  rather  have  superstition 
in  its  most  appalling  form.  Between  atheism 
and  superstition  there  is  this  great  difference^ 
that  while  the  latter  sanctions  some  crimes, 
the  former  opens  the  flood-gates  to  all.  The 
one  restrains  partially,  the  other  removes  all 
restraint  from  vice.  Every  kind  of  religion 
presents  some  terrors  to  evil  doers;  atheism 
promises  complete  immunity,  and  stamps  vir- 
tue itself  with  the  character  of  folly. 

But  we  must  not  suppose  that  the  whole 
mass  of  the  French  people  became  atheists, 
during  this  period.  Far  from  it.  A  large 
majority  viewed  the  whole  scene  with  horror 
and  detestation:  but  the  atheistical  philoso- 
phers had  got  the  power  in  their  hands,  and, 
though  a  small  minority  of  the  nation,  were  able 
to  effect  so  much  mischief.  But  from  this 
example  we  may  conjecture  what  would  be 
the  state  of  things,  if  the  whole  mass  of  peo- 
ple in  a  nation  should  become  atheists,  or  be 
freed  from  all  the  restraints  of  conscience 
and  religion;  such  an  event  can  never  occur; 
but  if  it  could,  all  must  acknowledge,  that  no 
greater  calamity  could  be  imagined.  It  would 
be  a  lively  picture  of  hell  upon  earth;  for 
what  is  there  in  the  idea  of  hell  more  horrible 
than  the  absence  of  all  restraint  and  all  hope, 

*  Gregoire. 


CHRISTIAN  RELIGIOX.  27" 

and  the  uncontrolled  dominion  of  the  most 
malignant  passions  I  But  there  would  be  one 
remarkable  point  of  difterence,  for  while  athe- 
ists deny  the  God  that  made  them,  the  inha- 
bitants of  hell  BELIEVE  AND  TREMBLE  I 


SECTION  II. 

If  Christianity  be  rejected^  there  is  no  other  religion 
ivhich  can  be  substituted  in  its  place :  at  leasts  no 
other  lohich  will  at  all  answer  the  purpose  for  which 
religion  is  desirable. 

It  has  been  proved  in  the  former  section, 
that  it  is  necessary  to  have  some  religion. 
We  are  already  in  possession  of  Christianity, 
which,  by  the  confession  of  deists  themselves, 
answers  many  valuable  purposes.  It  behooves 
us,  therefore,  to  consider  well  what  we  are 
likely  to  obtain  by  the  exchange,  if  we  should 
relinquish  it.  If  any  man  can  show  us  a  better 
religion,  and  founded  on  better  evidences,  we 
ought,  in  that  event,  to  give  it  up  willingly: 
but  if  this  cannot  be  done,  then  surely  it  is 
not  reasonable  to  part  with  a  certain  good, 
without  receiving  an  equivalent  in  its  place. 
This  would  be,  as  if  some  persons  sailing  on 
the  ocean  in  a  vessel  which  carried  them  pros- 
perously,  should  determine   to   abandon  it, 


28  EVIDENCES  OF  THE 

without  knowing  that  there  was  any  other  to 
receive  them,  merely  because  some  of  the 
passengers,  pretending  to  skill,  suggested 
that  it  was  leaky,  and  w^ould  sooner  or  later 
founder. 

Let  the  enemies  of  Christianity  tell  us 
plainly  M'hat  their  aim  is,  and  what  they  de- 
sign to  substitute  in  the  place  of  the  Bible. 
This,  however,  they  are  unable  to  perform | 
and  yet  they  would  have  us  to  consent  to  give 
up  our  dearest  hopes  without  knowing  what 
we  are  to  receive,  or  whether  we  are  to  re- 
ceive any  thing  to  compensate  for  the  loss. 

This  is  a  point  of  vital  importance,  and  de- 
mands our  most  serious  attention.  If  it  is 
really  intended  to  substitute  some  other  re- 
ligion in  the  place  of  Christianity,  we  ought, 
certainly,  before  we  make  the  exchange,  to 
have  the  opportunity  of  examining  its  claims, 
that  we  may  know  whether  it  will  be  likely 
to  answer  the  purposes  for  which  religion  is 
wanted.  To  bring  this  subject  fairly  into 
view,  let  us  take  a  survey  of  the  world,  and 
enquire  what  it  has  to  propose  for  our  selec- 
tion, if  we  should  renounce  Christianity. 

And  there  are  only  three  things,  in  that 
event,  between  which  we  must  choose.  The 
first,  to  adopt  some  of  the  existing,  or  some 
of  the  exploded  systems  of  Paganism,  the  se- 
cond, to  accept  the  Koran  instead  of  the  Bible; 
and  the  third,  to  embrace  natural  religion, 
or  pure  deism. 


CHRISTIAN  RELIGION.  29 

Few  men  have  had  the  effrontery  to  pro- 
pose a  return  to  Paganism :  yet  even  this  has 
not  been  too  extravagant  for  some  whose 
names  stand  high  as  men  of  literature.  The 
learned  Gibbon  has  not,  that  I  recollect,  ex- 
pressed his  opinion  on  this  subject  explicitly; 
but  it  may  be  fairly  inferred,  from  many 
things  m  his  History  of  the  Decline  and  Fall 
of  the  Roman  Empire,  that  he  deeply  re- 
gretted the  subversion  of  the  old  Pagan  sys- 
tem, and  that  the  process  of  ChrFstianity 
was  far  from  affording  him  any  pleasure. 

But  although  he  makes  it  sufficiently  mani- 
fest, that,  could  his  wishes  have  governed 
past  events,  the  old  system  would  never  have 
been  disturbed,  and  Christianity  never  have 
had  a  footing;  yet  we  cannot  say,  whether  he 
would  have  given  his  vote  to  have  the  temples 
rebuilt,  and  the  Pagan  rites  restored.  It  is 
difficult  to  tell  what  he  wishes  to  accomplish 
by  his  opposition  to  Christianity;  or  whether 
lie  had  any  definite  view,  other  than  to  mani- 
fest his  hatred  to  the  Gospel  and  its  Author. 

Taylor,  the  learned  translator  of  Plato, 
openly  avowed  his  predilection  for  the  reli- 
gion of  the  Athenian  philosopher,  and  his 
wish  that  it  might  be  revived,  and  speaks  in 
contemptuous  terms  oif  Christianity,  in  com- 
parison with  Platonism;  but  he  never  could 
nave  supposed  that  was  a  suitable  religion  for 
the  bulk  of  men  which  had  not  the  least  in- 
fluence upon  them  while  the  philosopher  lived, 
c  2 


so  EVIDENCES   OF  THE 

This,  thufi,  would  be  no  substitute  for  Chris- 
tianity; for.  under  its  benign  influence,  even 
the  poor  have  the  Gospel  preached  unto  them. 
But  if  the  truth  could  be  ascertained,  I  have 
no  doubt  that  this  sublime  genius  derived  some 
of  his  best  ideas,  directly  or  indirectly,  from 
the  Scriptures;  and  that,  if  he  had  lived  under 
the  light  of  the  Gospel,  he  never  would  have 
spoken  of  it  as  his  translator  has  done. 

In  the  time  of  the  revolution  in  France, 
after  some  trial  had  been  made  of  having  no 
religion,  D'Aubermenil  proposed  a  new  reli- 

fion,  in  imitation  of  the  ancient  Persians, 
[is  plan  was  to  have  the  Deity  represented 
by  a  perpetual  fire,  and  ofterings  made  to 
him  of  fruits,  oil,  and  salt;  and  libations 
poured  out  to  the  four  elements.  It  was  pre- 
scribed,  that  worship  should  be  celebrated 
daily  in  the  temple,  that  every  ninth  day 
should  be  a  sabbath,  and  that,  on  certain  fes- 
tivals, all  ages  should  unite  in  dances.  A 
few  fanatics,  in  Paris  and  elsewhere,  actually 
adopted  the  new  religion,  but  they  were  un- 
able to  attract  any  notice,  and  in  a  little  time 
sunk  into  merited  oblivion. 

It  has  been  common  enough  to  set  up  the 
Mohammedan  religion,  in  a  sort  of  rival  com- 
parison with  Christianity;  but  I  do  not  know 
that  any  have  gone  so  far  as  to  prefer  the  Ko- 
ran to  the  BiWe,  except  those  few  miserable 
apostates,  who,  after  being  long  <*  tossed  about 
with  every  wind  of  doctrine,"  at  length  threw 


CHRISTIAN  RELIGION.  51 

themselves  into  the  arms  of  the  Arabian  im- 
poster.  How  far  tliis  religion  will  bear  a 
comparison  with  Christianity,  will  be  seen  in 
the  sequel. 

Deism,  or  Natural  Religion,  is,  then,  the 
onlj  liope  of  the  world,  if  the  Christian 
religion  be  rejected.  To  this  our  atten- 
tion shall  now  be  turned.  The  first  Eng- 
lish deists  extolled  Natural  Relio;ion  to  the 
skies,  as  a  system  which  contained  all  that 
man  had  any  need  to  know;  and  as  be- 
ing simple  and  intelligible  to  the  meanest  ca- 
pacity. But  strange  to  tell,  scarcely  any 
two  of  them  are  agreed,  as  to  what  Natural 
Religion  is;  and  the  same  discordance  has 
existed  among  their  successors.  They  are  not 
agreed,  even  in  those  points  which  are  most 
essential  in  religion,  and  most  necessary  to  be 
settled,  before  any  religious  worship  can  be 
instituted.  They  difter  on  such  points  as 
these:  whether  there  is  any  intrinsic  differ- 
ence between  right  and  wrong;  whether  God 
pays  any  regard  to  the  affairs  of  man;  whe- 
ther the  soul  is  immortal;  whether  prayer  is 
proper  and  useful;  and  whether  any  external 
rites  of  worship  are  necessary. 

But  Natural  Religion  is  essentially  de- 
fective, as  a  religion  for  sinners,  which  all 
men  feel  themselves  to  be.  It  informs  us  of 
no  atonement,  and  makes  no  provision  for 
the  pardon  of  sin.  Indeed,  if  we  impartially 
consider  the  law  of  nature,  all  hope  of  pardon 


32  EVIDEXCES  OP  THE 

must  be  relinquished,  on  this  ground,  be- 
cause  it  is  a  first  principle  of  Natural  Reli- 
gion, that  every  one  will  be  rewarded  or 
punished  exactly  according  to  his  works:  and 
therefore  if  any  man  sin,  he  must  suffer  ac- 
cording to  the  demerit  of  his  crime.  I  know, 
indeed,  that  Lord  Herbert  laid  it  down  as 
one  of  the  five  articles  of  Natural  Religion, 
that  pardon  might  be  obtained  on  repent- 
ance^  and  the  same  idea  has  been  enter- 
tained by  his  followers;  but  this  is  a  doctrine 
evidently  borrowed  from  revelation.  Na- 
tural Religion,  when  properly  understood, 
knows  nothing  of  pardon.  It  is  in  direct 
opposition  to  the  principle  mentioned  above^ 
and,  if  it  were  so,  that  the  law  of  nature 
promised  pardon  to  the  penitent,  without 
satisfaction,  it  would  haA^e  no  sanction  what- 
ever; for  if  men  can  repent  when  they  please, 
(which  must  be  supposed,)  then  they  may 
sin  as  much  as  they  please,  without  fear  of 
punishment.  The  case  is  far  otherwise  with 
the  forgiveness  of  the  Gospel. 

As  this  religion  teaches  no  plan  of  atone- 
ment and  forgiveness,  so  it  inculcates  no  ef- 
fectual method  of  reformation,  or  purification 
from  the  pollution  of  sin,  and  affords  no  aid 
to  those  who  wish  to  live  well,  but  leaves  all 
to  be  performed  by  the  mere  strength  of  men, 
which,  alas !  is  insufficient  to  bear  up  against 
the  power  of  temptation.  In  those  very 
points  on  which  we  want  a  clear  response, 


CHRISTIAN  RELIGION.  3^ 

Natural  Religion  is  silent.  It  can  do  no  more, 
when  its  light  is  clearest,  than  to  direct  us 
in  the  way  of  duty,  and  intimate  the  conse- 
quences of  disobedience.  Deists,  then,  must 
lead  such  lives  of  perfection,  as  to  need  no 
pardon,  no  regeneration,  no  aid,  no  reforma- 
tion. The  system  is  ^ood  for  them  who  can 
ffo  through  life  without  sin:  but,  as  was  said, 
it  is  no  religion  for  a  sinner; — it  sets  no 
hope  before  the  mourning  penitent. 

Again,  if  deism  be  the  true  religion,  why 
has  piety  never  flourished  among  its  profes- 
sors-^ -vhy  have  they  not  been  the  most  zeal- 
ous a  ad  consistent  worshippers  of  God?  Does 
not  truth  promote  piety?  and  will  it  not  ever 
be  the  case,  that  they  who  hold  the  truth  will 
love  God  most  ardently,  and  serve  him  most 
faithfully?  But  what  is  the  fact,  in  regard 
to  this  class  of  men?  Have  they  ever  been 
distinguished  for  their  spirit  of  devotion? 
Have  they  produced  numerous  instances  of 
exemplary  piety?  It  is  so  much  the  reverse, 
that  even  asking  such  reasonable  questions, 
has  the  appearance  of  ridicule.  And  when 
people  hear  the  words  *  pious  deist,'  they 
nave  the  same  sort  of  feeling,  as  when  men- 
tion is  made  of  an  honest  thief,  or  a  sober 
drunkard. 

There  is  no  slander  in  making  this  state- 
ment, for  deists  do  not  affect  to  be  pious. 
They  have  no  love  for  devotion.  If  the  truth 
were  known,  this  is  the  very  thing  they  wish 


34  EVIDENCES   OF  THE 

to  get  rid  of ;  and  if  they  believed,  that  pro- 
fessing themselves  to  be  deists  laid  them  un- 
der greater  obligations  to  be  devout,  they 
would  not  be  so  zealous  for  the  system.  Be- 
lieve me,  the  contest  is  not  between  one  re- 
ligion and  another,  it  is  between  religion  and 
iireligion.  It  is  impossible,  that  a  man  of 
truly  pious  temper,  should  reject  the  Bible, 
even  if  he  were  unacquainted  with  its  histori- 
cal evidences.  He  would  find  it  to  be  so 
congenial  to  his  taste,  and  so  salutary  in  its 
effects  on  his  own  spirit,  that  he  would  con- 
clude, that  it  must  have  derived  its  origin 
from  heaven.  But  we  find  no  such  spirit  in 
the  writings  of  deists.  There  is  not  in  them 
a  tincture  of  piety;  but  they  have  more  than 
a  sprinkling  of  profane  ridicule.  When  you 
turn  to  them  from  the  Bible,  you  are  sensi- 
ble of  as  great  a  transition,  as  if  you  passed 
suddenly  from  a  warm  and  genial  climate 
into  the  frigid  zone.  If  deists  expect  ever 
to  conciliate  regard  for  their  religion,  they 
must  appear  to  be  truly  pious  men,  sincerely 
engaged  in  the  service  of  God;  and  this  will 
have  more  effect  than  all  their  arguments. 
But  whenever  this  event  shall  occur,  they 
will  be  found  no  longer  opposing  the  Bible, 
but  will  esteem  it  the  best  of  books,  and  will 
come  to  it  for  fuel  to  feed  the  flame  of  pure  de- 
votion. An  African  prince,  who  was  brought  to 
England,  and  resided  there  some  time,  being 
asked  what  he  thought  of  the  Bible,  answer- 


CHRISTIAN  RELIGIOX.  oJ 

ed,  that  he  believed  it  to  be  from  God,  for  he 
found  all  the  good  people  in  favour  of  it,  and 
all  the  bad  people  against  it  I 

The  want  of  a  spirit  of  piety  and  devotion, 
must  be  reckoned  the  principal  reason  why 
the  deists  have  never  been  able  to  establish 
and  keep  up  any  religious  worship  among 
themselves.  The  thing  has  been  attempted, 
at  several  different  times,  and  in  different 
countries;  but  never  with  any  success. 

It  is  said,  that  the  first  enterprise  of  this 
kind,  was  that  of  David  Williams,  an  Eng- 
lishman, who  had  been  a  dissenting  minister 
in  Livei-pool,  but  passing  over  to  Socinian- 
ism  and  then  to  deism,  went  to  London, 
where,  being  patronised  by  some  persons  of 
influence,  he  opened  a  house  for  deistical  wor- 
ship, and  formed  a  liturgy,  consisting  princi- 
pally of  praise  to  the  Creator.  Here  he 
preached  for  a  short  time,  and  collected 
some  followers;  but  he  complained  that  most 
of  his  congregation  went  on  to  atheism.  After 
four  years  trial,  the  scheme  came  to  nothing. 
There  were  neither  funds  nor  congregation 
remaining,  and  the  Priest  of  nature,  (as  Wil- 
liams styled  himself,)  through  discouragement 
and  ill  health,  abandoned  the  project. 

Some  feeble  attempts  of  the  same  kind  have 
been  made  in  the  United  States;  but  they 
are  unworthy  of  being  particularly  noticed. 

Frederick  II.  the  deistical  king  of  Prussia, 
had  once  formed  the  plan  of  a  Pantheon  in 


36  EVIDENCES   OF  THE 

Berlin,  for  the  worshippers  of  all  sects  and 
all  religions;  the  chief  object  of  which  was  the 
subversion  of  Christianity;  but  the  scheiue 
was  never  carried  into  execution. 

The  most  interesting  experiment  of  this 
kind,  was  that  made  by  the  Theophilanthro- 
pists,  in  France,  during  the  period  of  the  re- 
volution. After  some  trial  had  been  made 
of  atheism  and  irreligion,  and  when  the  want 
of  public  worship  was  felt  by  many  reflect- 
ing persons,  a  society  was  formed  for  the 
worship  of  God,  by  the  name  just  mentioned, 
upon  the  pure  principles  of  Natural  Religion. 
Among  the  patrons  of  this  society,  were  men 
beloved  for  their  philanthropy,  and  distin- 
guished for  their  learning,  and  some  high  in 
power. 

La  Revelliere  Lepaux,  one  of  the  directory 
of  France,  was  a  zealous  patron  of  the  new 
religion.  By  his  influence,  permission  was* 
obtained  to  make  use  of  the  churches  for 
their  worship.  In  the  city  of  Paris  alone, 
eighteen  or  twenty  were  assigned  to  them, 
among  which  was  the  famous  church  of  Notre 
Dame. 

Their  creed  was  simple,  consisting  of  two 
»reat  articles,  the  existence  of  God^  and  the 
immortality  of  the  soul.  Their  moral  system 
also  embraced  two  great  principles,  the  love  of 
God,  and  the  love  of  man;  which  were  indi- 
cated by  the  name  assumed  bv  the  society. 
Their   vforship    consisted    of    prayers,    and 


CHRISTIAN   RELIGION.  3/ 

hymns  of  praise,  which  were  comprehended 
in  a  manual,  prepared  for  a  directory  in 
worship.  Lectures  were  delivered  by  the 
members,  which,  however,  underwent  the 
inspection  of  the  society  before  they  were 
pronounced  in  public.  To  these  were  added 
some  simple  ceremonies,  such  as  placing  a 
basket  of  fruits  or  flowers  on  the  altar.  Mu- 
sic, vocal  and  instrumental,  was  used:  for 
the  latter,  they  availed  themselves  of  the  or- 
gans in  the  churches.  Great  efforts  were 
made  to  have  this  worship  generally  intro- 
duced in  all  the  principal  towns  in  France,  and 
the  views  of  the  society  were  even  extended 
to  foreign  countries.  Their  manual  was  sent 
into  all  parts  of  the  republic,  by  the  minister 
of  the  interior,  free  of  expense.  Never  did 
a  society  enjoy  greater  advantages  at  its  com- 
mencement. Christianity  had  been  rejected 
with  scorn;  atheism  had  for  a  short  time 
been  tried,  but  was  found  to  be  intolerable: 
the  government  was  favourable  to  the  pro- 
ject; men  of  learning  and  influence  patronised 
it,  and  churches  ready  built,  were  at  the  service 
of  the  new  sect.  The  system  of  Natural  Reli- 
gion, also,  which  was  adopteil,  was  the  best 
that  could  have  been  selected,  and  considera- 
ble wisdom  was  discovered  in  the  construc- 
tion of  their  liturgy.  But  with  all  these  cir- 
cumstances in  their  favour,  the  society  could 
not  subsist.  At  first,  indeed,  while  the  scene 
was  novel,   large  audiences  attended,  most 

D 


bb  EVIDEXCES    OF    THE 

of  whom,  however,  w^ere  merely  spectators; 
but  in  a  short  time,  thev  dwindled  away  to 
such  a  degree,  that  instead  of  occupying 
twenty  churches,  they  needed  only  four,  in 
Paris  5^  and  in  some  of  the  provincial  towns, 
where  they  commenced  under  the  most  fa- 
vourable auspices,  they  soon  came  to  nothing. 
Thus  they  went  on  declining,  until,  under 
the  consular  government,  they  were  prohibit- 
ed the  use  of  the  churches  any  longer;  upon 
which,  they  immediately  expired,  without  a 
sti-uggle;  and  it  is  believed,  that  not  a  ves- 
tige of  the  society  now  remains. 

It  will  be  instructive  and  interesting  to  in- 
quire into  the  reasons  of  this  want  of  success, 
in  a  society  enjoying  so  many  advantages. 
Undoubtedly  the  chief  reason  was,  the  want 
of  a  truly  devotional  spirit.  This  was  ob- 
served from  the  beginning  of  their  meetings. 
There  was  nothing  to  interest  the  feelings  of 
the  heart.  Their  orators  might  be  men  of 
learning,  and  might  produce  good  moral  dis- 
courses, but  they  were  not  men  of  piety,  and 
not  always  men  of  pure  morals.*  Their 
hymns  were  said  to  be  well  composed,  and 
tne  music  good;  but  the  musicians  were  hired 
from  the  stage.  There  was  also  a  strange 
defect  of  liberality  in  contributing  to  the 
funds  of  the  society.  They  found  it  impos- 
sible to  raise,  in  some  of  their  societies,  a 

*  Thomas  Paine  was  one  of  them. 


CHRISTIAX    RELIGION.  ^9 

sum  which  every  Christian  congregation, 
even  the  poorest  of  any  sect,  would  have  col- 
lected in  one  day.  It  is  a  fact^  that  one  of 
the  societies  petitioned  government  to  grant 
them  relief  from  a  debt  which  they  had  con- 
tracted in  providing  the  apparatus  of  their 
worship,  not  amounting  to  more  tlian  fifty 
dollars;  stating,  that  their  annual  income  did 
not  exceed  twenty  dollars.  In  the  other 
towns  their  musicians  deserted  them,  because 
they  were  not  paid;  and,  frequently,  no  per- 
son could  be  found  to  deliver  lectures. 

Another  difficulty  arose,  M^hich  might  have 
been  foreseen.  Some  of  the  societies  declar- 
ed themselves  independent:  and  would  not 
agree  to  be  governed  by  the  manual  which  had 
been  adopted,  any  further  than  they  chose. 
They  also  remonstrated  against  the  authority 
exercised  by  the  lecturers  in  the  affairs  of  the 
society,  and  declared,  that  there  was  danger 
of  their  forming  another  hierarchy. 

There  were  also  complaints  against  them, 
addressed  to  the  ministers,  by  the  agents  of 
government  in  the  provinces,  on  account  of 
the  influence  which  they  might  acquire  in 
civil  affairs. 

The  Theophilanthropists  were,  moreover, 
censured  by  those  who  had  made  greater  ad- 
vances in  the  modern  philosophy,  for  their 
illiberality.  It  was  complained,  that  there 
were  many  who  could  not  receive  their  creed, 
and  all  such   must  necessarilv  be  excluded 


40  EVIDENCES     OF    THE 

from  their  society.  This  censure  seems  to 
have  troubled  them  much;  and  in  order  to 
wipe  olF  the  stigma,  thej  appointed  a  fete, 
which  they  called  the  Anniversary  of  the  re- 
establishment  of  Natural  Religion.  To  prove 
that  their  liberality  had  no  bounds,  they  pre- 
pared five  banners,  to  be  carried  in  proces- 
sion. On  the  first  was  inscribed  the  word, 
Beligmi;  on  the  second  Morality;  and,  on 
the  others  respectively,  .7ei4?5,  Catholics^  Pro- 
testants. When  the  procession  was  over,  the 
bearers  of  the  several  banners  gave  each  other 
the  kiss  of  peace;  and  that  none  might  mis- 
take the  extent  of  their  liberality,  the  banner 
inscribed  Morality^  was  borne  by  a  professed 
atheist,  universally  known  as  such  in  Paris. 
They  iiad  also  other  festivals  peculiar  to 
themselves;  and  four  in  honour  of  the  follow- 
ing persons,  Socrates,  St.  Vincent  de  Paule, 
J.  J.  Rousseau,  and  Washington;  a  strange 
conjunction  of  names,  truly.* 

I  have  been  thus  particular  in  giving  an  ac- 
count of  this  society,  because  the  facts  fur- 
nish the  strongest  confirmation  of  my  argu- 
ment, and  are  in  themselves,  curious  and  in- 
structive. After  the  failure  of  this  enterprise, 
deists  will  scarcely  attempt  again  to  institute 
any  form  of  public  worship. 

But  among  those  philosophers  who  believe 

*  Histoire  de  Theophilanthropie,  par  M.  Gregoire. 
— See  Quarterly  Review  for  January,  1823. 


CHRISTIAN    RELIGION.  41 

in  the  perfectibility  of  human  nature,  under 
the  fostering  influence  of  increasing  know- 
ledge and  good  government,  there  is  a  vague 
theory,  of  a  kind  of  mental,  philosophical 
religion,  which  needs  the  aid  of  no  external 
forms.  The  primary  article  of  their  creed  is, 
that  religion  is  a  thing  entirely  betvi^een  God 
and  every  man's  conscience;  that  all  that 
our  Creator  requires  is  the  homage  of  the 
heartj  that  if  we  feel  reverence,  gratitude,  and 
submission  towards  our  Creator,  and  act  our 
part  well  in  society,  we  shall  have  fulfilled 
our  duty;  that  we  cannot  know  how  we  may 
be  disposed  of  hereafter,  and  ought  not  to  be 
anxious  about  it  Whether  this  is  expected 
to  be  the  religion  of  philosophers  only,  or  also 
of  the  unlearned  and  the  great  mass  of  labour- 
ing people,  1  am  unable  to  say.  But  I  know, 
that  such  a  system  as  this,  will,  to  a  large 
majority  of  every  community,  be  equivalent 
to  no  religion  at  all.  The  great  body  of  the 
people  must  have  something  tangible,  some- 
thing visible,  in  their  religion.  They  need 
the  aid  of  the  senses  and  of  the  social  prin- 
ciple, to  fix  their  attention,  to  create  an  in- 
terest, and  to  excite  the  feelings  of  devotion. 
But  the  truth  is,  that  if  the  heart  be  affected 
with  lively  emotions  of  pi6ty,  it  will  be  plea- 
sant, it  will  be  useful,  and  it  will  be  natural, 
to  give  them  expression.  This  will  hold  in 
regard  to  philosophers  and  men  of  learning, 
as  well  as  others.  Wherever  a  number  of 
D  2 


42  EVIDENCES    OF    THE 

persons  participate  in  the  same  feelings,  there 
IS  a  strong  inclination  to  hold  communion  to- 
gether,* and  if  sentiments  of  genuine  pietj 
exist  in  the  bosoms  of  many,  they  will  delight 
to  celebrate,  in  unison,  the  praises  of  that  Be- 
ing whom  they  love  and  adore.  There  is  no 
reason  why  pious  emotions  more  than  others 
should  be  smothered,  and  the  tendency  to 
express  them  counteracted.  Such,  indeed, 
^vill  never  be  the  fact.  Out  of  the  abwidance 
of  the  heart  the  mouth  will  speak.  Piety,  it 
is  true,  consists  essentially  in  the  exercises 
of  the  heart;  but  that  religion  which  is  merely 
mental,  is  suspicious;  at  best,  very  feeble;  is 
not  likely  to  produce  any  permanent  effect  on 
the  character  or  comfort  of  the  person  enter- 
taining it;  and  cannot  be  useful  to  others,  in 
the  way  of  example. 

In  the  year  1802,  when  Christianity,  which 
had  been  proscribed  in  France,  was  restored 
by  an  act  of  government,  a  speech  was  de- 
livered by  one  of  the  councillors  of  state, 
which  contains  excellent  sentiments,  on  the 
subject  here  treated.  One  or  two  extracts 
will  not  be  unacceptable  to  the  reader. 
Science  can  never  be  partaken  of  but  by  a 
small  number,  but  by  religion  one  may  be  in- 
structed without  being  learned.  The  Natu- 
ral Religion,  to  which  one  may  rise  by  the 
effects  of  a  cultivated  reason,  is  merely  ab- 
stract and  intellectual,  and  unfit  for  any  peo- 
ple    It  is  revealed  religion  which  points  out 


CHRISTIAN    R.ELIGI05r.  43 

all  the  truths  that  are  useful  to  men  who 
have  neither  time  nor  means  for  laborious 
disquisitions.  Who  then  would  wish  to  dry 
up  that  sacred  spring  of  knowledge,  whicli 
diffuses  good  maxims,  brings  them  before  the 
eyes  of  every  individual,  and  communicates 
to  them  that  authoritative  and  popular  dress, 
without  which  they  would  be  unknown  to  the 
multitude,  and  almost  to  all  men. — For  want 
of  a  religious  education  for  the  last  ten  years, 
our  children  are  without  any  ideas  of  a 
divinity,  without  any  notion  of  what  is  just 
and  unjustj  hence  arise  barbarous  manners, 
hence  a  people  become  ferocious.  One  can- 
not but  sigh  over  the  lot  which  threatens  the 
present  and  future  generations.  Alas!  Avhat 
have  we  gained  by  deviating  from  the  path 
pointed  out  to  us  by  our  ancestors?  What 
have  we  gained  by  substituting  vain  and  ab- 
stract doctrines  for  the  creed  which  actuated 
the  minds  of  Turenne,  Fenelon,  and  Pascal.*^" 

I  think  enough  has  now  been  said  to  es- 
tablish, beyond  all  reasonable  doubt,  our  se- 
cond proposition,  that  if  Christianity  be  re- 
jected, there  is  no  other  religion  which  can 
he  substituted  in  its  place;  or,  at  least,  no 
other  which  can  at  all  answer  the  purpose  for 
which  religion  is  desirable. 

It  may  also  be  observed,  in  conclusion, 
that  the  facts  which  have  been  adduced,  not 
only  serve  to  confirm  this  proposition,  but 
furnish  new  and  cogent  arguments  in  proof 


44  EVIDENCES    OF    THE 

of  the  proposition  maintained  in  the  preced- 
ing section. 


SECTION  III. 

There  is  nothing  improbable  or  unreasonable  in  the 
idea  of  a  revelation  from  God ;  and  consequently 
nothing  improbable  or  unreasonable  in  sitch  a  mani' 
fest  divine  interposition  as  may  be  necessary  to  c«- 
tablish  a  revelation. 

That  a  revelation  is  possible,  will  not  be 
called  in  question  by  any  who  believe  in  the 
existence  of  a  Godj  nor  can  it  be  believed 
that  there  is  any  thing  in  the  notion  of  a  re- 
velation, repugnant  to  the  moral  attributes  of 
the  Supreme  Being.  It  cannot  be  inconsis- 
tent with  the  wisdom,  goodness,  or  holiness 
of  God,  to  increase  the  knowledge  of  his  in- 
telligent creatures.  The  whole  end  of  a  re- 
velation is  to  make  men  wiser,  better,  and 
happier?  and  what  can  be  conceived  more 
accordant  with  our  ideas  of  divine  perfection 
than  this? 

That  man  is  capable  of  receiving  benefit 
from  a  revelation,  is  a  truth  so  evident,  that  it 
would  be  folly  to  spend  time  in  demonstrat- 
ing it;  for  whatever  may  be  thought  of  the 
sufficiency  of  Natural  Religion,  if  it  was 
fully  understood  and  improved,  yet  all  must 


CHRISTIAX    RELI&IOX.  45 

admit,  that  men  generallv  liave  not  been  suf- 
ficiently enlij^litened  on  the  subject  of  reli- 
gion. The  history  of  the  world,  in  all  ages, 
proves  the  deplorable  ignorance  of  the  greater 
part  of  the  human  race,  even  on  those  sub- 
jects which  the  advocates  of  Natural  Reli- 
gion confess  to  be  most  important  and  fun- 
damental. 

It  cannot  be  thought  an  unreasonable  sup- 
position, that  when  God  made  the  original 
progenitors  of  our  race,  he  should  furnish 
them  with  such  knowledge  as  was  absolutely 
nec<^>sny,  not  only  for  their  comfort,  but  for 
theii-  preservation.  As  they  were  without 
experience,  and  had  none  upon  earth  from 
whom  they  could  derive  instruction,  is  it  un- 
reasonable to  suppose,  that  the  beneficent 
Creator  communicated  to  them  such  a  stock 
of  knowledge  as  was  requisite  for  the  com- 
mon purposes  of  life.^  The  theory  of  those 
who  suppose  that  man  was  at  first  a  dumb, 
irrational  animal,  very  little  difterent  from 
those  which  now  roam  the  forest,  and  that 
from  this  state  he  emerged  by  bis  own  exer- 
tions, that  he  invented  articulate  speech, 
and  all  the  arts  of  life,  without  ever  receiving 
any  aid,  or  any  revelation  from  his  Creator, 
is,  to  my  apprehension,  so  improbable  and 
extravagant,  so  opposed  to  all  authentic  his- 
tory, and  so  inconsistent  with  experience, 
that  I  cannot  but  wonder  that  it  ever  should 
have  found  abettors. 


46  EVIDENCES    OF    THE 

If,  then,  man  received,  at  first,  such  ideas 
as  were  necessary  to  his  condition,  this  was  a 
revelation;  and  if  afterwards  he  should  at  any 
time  need  information  on  any  subjects  con- 
nected with  liis  happiness,  why  might  not  the 
benevolent  Creator,  who  does  iiot  abandon  the 
work  of  his  hands,  again  vouchsafe  to  make  a 
communication  to  him  ?  Such  an  exigency, 
deists  themselves  being  judges,  did  arise. 
Men,  almost  universally,  fell  into  the  prac- 
tice of  idolatry,  and  lost  the  knowledge  of  the 
true  God.  They  betook  themselves  to  the 
Avorship  of  the  luminaries  of  heaven,  of  dead 
men,  of  beasts,  and  inanimate  things.  They 
invented  superstitious  rites,  not  only  irra- 
tional, but  cruel  and  abominable.  These 
were  transmitted  from  generation  to  genera- 
tion; and  the  children  became  still  more  in- 
volved in  ignorance  than  their  parents.  Now, 
that  the  righteous  Governor  of  the  universe 
may  leave  men  to  follow  their  own  inventions, 
and  sufter  by  their  own  folly,  is  certain,  for 
he  has  done  so:  but  is  it  not  consistent  with 
his  wisdom  and  goodness  to  use  extraordinary 
means  to  rescue  them  from  a  state  so  degraded 
and  wretched?  Would  not  every  sober  deist 
admit  that  some  means  of  bringing  them  back 
to  just  ideas  of  Natural  Religion  would  be 
desirable.^  If  then,  the  apostacy  of  man  from 
his  Maker  should  render  some  further  reve- 
lation necessary,  would  it  not  be  highly  be- 
nevolent to  communicate  whatever  his  cir- 


CHRISTIAN    RELIGION'.  47 

cumstances  required  ?  Why  should  it  be 
thought  unreasonable,  that  God  should  some- 
times depart  from  his  common  mode  of  acting, 
to  answer  great  and  valuable  ends?  What  is 
there  in  the  established  course  of  nature  so 
sacred,  or  so  immutable,  that  it  must  never, 
on  any  occasion,  or  for  any  purpose,  be 
changed  ?  The  only  reason  why  the  laws  of 
nature  are  uniform  is,  that  this  is  for  the 
benefit  of  mani  but  if  his  interest  requires  a 
departure  from  the  regular  course,  what  is 
there  to  render  it  unreasonable?  The  Author 
of  the  universe  has  never  bound  himself  to 
pursue  one  undeviating  course  in  the  govern- 
ment of  the  world.  The  time  may  come 
when  he  may  think  proper  to  change  the 
whole  system.  As  he  gave  it  a  beginning,  he 
may  also  give  it  an  end.  General  uniformity 
is  expedient,  that  men  may  know  what  to 
expect,  and  may  have  encouragement  to  use 
means  to  obtain  necessary  ends:  but  occa- 
sional and  unfrequent  deviations  from  this 
uniformity,  have  no  tendency  to  prevent  the 
benefit  arising  from  it.  This  is  so  evident  a 
truth,  that  I  am  almost  ashamed  to  dwell  so 
long  upon  it;  but  by  the  sophistry  of  infidels 
a  strange  darkness  has  been  thrown  over  the 
subject,  so  that  it  seems  to  be  thought  that 
there  would  be  something  immoral,  or  unwise 
and  inconsistent,  in  contravening  the  laws  of 
nature. 

Let  it  be  remembered,  that  the  object  here, 


48  EVIDENCES    OF    THE 

is  uot  to  prove  that  there  must  be  a  revela- 
tion; it  is  only  to  show  that  there  would  be 
nothing  unreasonable  in  the  thing;  and  iur- 
therj  that  it  would  be  a  very  desirable  thing 
lor  man,  and  altogether  consistent  with  the 
perfections  of  God  and  the  principles  on  which 
he  governs  the  w^orld. 

Now,  suppose  that  God  should  determine 
to  reveal  his  will  to  man;  how  could  this  be 
most  conveniently  effected  ?  We  can  con- 
ceive of  two  ways.  The  first  by  inspiring  all 
who  needed  knowledge,  with  the  ideas  which 
he  wished  to  communicate.  The  second  by 
inspiring  a  few  persons,  and  directing  them 
to  communicate  to  others  the  truths  received . 
The  first  would  seem  to  be  the  most  effectual, 
but  the  last  is  more  analogous  to  his  other 
dispensations.  Reason  might  have  been  given 
in  perfection  at  once,  and  not  left  to  the  un- 
certainty of  education  and  human  improve- 
ment; but  such  is  not  the  fact.  By  slow 
degrees,  and  much  culture,  this  faculty  attains 
its  maturity,  and  when  neglected,  never  ac- 
quires any  high  degree  of  strength.  In  regard 
to  the  best  mode  of  making  a  revelation,  how- 
ever, we  are  totally  incompetent  to  judge;  but 
of  one  thing  we  may  be  certain,  that  if  God 
should  give  a  revelation  to  men,  lie  would  so 
attest  it,  as  to  enable  all  sincere  inquirers  to 
know,  that  it  derives  its  origin  from  him;  for 
otherwise  it  would  be  useless,  as  there  would 
be  no  evidence  of  its  truth.    Now,  suppose  a 


CHRISTIAN    RELIGION.  49 

revelation  to  be  given,  what  would  be  a  satis- 
factory attestation  of  its  divine  origin  ?  It 
must  be  some  sign  or  evidence  not  capable 
of  being  counterfeited;  something  by  which 
God  should  in  some  way  manifest  himself. 
And  how  could  this  be  effected,  but  by  the 
exertion  of  his  power,  or  the  manifestation  of 
his  infinite  knowledge?  that  is,  by  miracles, 
or  by  prophecies,  or  by  both.  There  is,  then, 
just  as  much  probability  that  miracles  will 
exist,  (for  prophecy  may  be  considered  one 
kind  of  miracle,)  as  that  a  revelation  will  be 
given.  The  conjunction  of  these  two  things 
is  reasonable;  if  we  find  the  one,  we  may  be 
sure  that  the  other  exists  also. 

It  is  admitted  that  a  revelation  from  God 
would  have  internal  evidence  of  its  origin,  but 
this  does  not  strike  the  attention  at  once.  It 
requires  time  before  it  can  be  perceived;  but 
in  the  first  establishment  of  a  revelation,  there 
is  need  of  some  evidence  which  is  obvious  to 
the  senses,  and  level  to  the  capacities  of  all. 
Just  such  an  evidence  are  miracles.  More- 
over, internal  evidence  requires,  in  order  that 
it  may  be  perceived  and  appreciated,  a  certain 
favourable  state  of  the  moral  feelings,  without 
which  it  is  apt  to  be  overlooked,  and  produces 
no  conviction;  whereas  external  evidence  is 
not  only  level  to  every  capacity,  but  adapted 
to  bring  home  conviction  to  every  description 
of  men,  to  the  bad  as  well  as  the  good. 

Miracles,  then,  furnish  the  best  proof. for 


50  EVIDENCES    OF    THE 

the  establishment  of  a  revelation.  They  seem 
to  be  its  proper  seal.  Thej  are  the  manifest 
attestation  of  God.  Nothing  can  be  conceived 
which  will  more  strikingly  indicate  his  power 
and  presence,  than  a  visible  suspension  of  the 
laws  of  nature.  He  is  invisible,  he  must 
make  himself  known  by  his  works;  and  a 
miracle  is  such  a  work  as  no  other  can  per- 
form. When,  therefore,  a  person  professes 
to  have  received  a  revelation  from  God,  and 
when  we  behold  the  effects  of  Almighty  power 
accompanying  his  words,  all  are  sure  that 
God  is  with  him,  and  thlt  he  is  a  teacher 
sent  from  God;  for  otherwise  he  could  never 
perform  such  wonderful  works;  or,  rather,  to 
speak  more  correctly,  God  would  never 
exert  his  power  to  confirm  the  pretensions 
of  an  impostor,  or  to  attest  doctrines  which 
are  not  true. 


SECTION  IV. 

Miracles  are  capable  of  Proof  from  TesUmonij. 

I  DO  not  know  that  any  one  has  denied  that 
a  miracle  would  be  credible,  if  exhlljited  to 
our  senses.  A  man  might,  indeed,  be  de- 
ceived by  an  illusion  arising  from  some  dis- 
order in  his  sen?ce;  but  if  he  was  conscious 


CHRISTIAN  RELIGION,  51 

of  being  in  a  sound  state  of  body  and  mind, 
and  should  witness  not  only  one,  but  a  variety 
of  miracles,  not  only  a  few  times,  but  for 
years  in  succession;  and  if  he  should  find, 
that  all  around  him  had  the  same  perceptions 
of  these  facts  as  himself,  1  need  not  say,  that 
it  would  be  reasonable  to  credit  his  senses, 
for  the  constitution  of  his  nature  would  leave 
him  no  choice:  he  would  be  under  the  ne- 
cessity of  believing  what  he  saw  with  his  eyes, 
heard  with  his  ears,  and  handled  with  his 
hands.  But  are  there  facts  which  a  man 
would  credit  on  the  evidence  of  his  senses, 
which  can,  by  no  means,  be  rendered  credible 
by  the  testimony  of  any  number  of  witnesses? 
Then  there  might  be  facts,  the  knowledge  of 
which  could  never  be  so  communicated  as  to 
be  worthy  of  credit.  According  to  this  hypo- 
thesis, the  constitution  of  our  nature  would 
require  us  to  withhold  our  assent  from  what 
was  true,  and  what  others  knew  to  be  true. 
If  a  thousand  persons  of  the  strictest  veracity 
should  testify,  that  they  had  repeatedly  wit- 
nessed a  miracle,  and  if  all  circumstances 
should  concur  to  corroborate  their  testimony, 
yet  upon  this  principle  it  would  be  unreason- 
able to  credit  them,  even  if  they  should  con- 
sent to  die  in  confirmation  of  what  they  had 
declared  to  be  the  fact.  This  is  the  ground 
taken  by  Mr.  Hume,  in  his  boasted  argument 
against  miracles.  But  it  appears  to  me,  that 
every  man,  previously  to  examination,  must 


52  EVIDENCES   OF  THE 

be  convinced  that  it  is  false;  for  it  is  contrary 
to  common  sense,  and  universal  experience 
of  the  effect  of  testimony.  The  true  principle 
on  this  subject,  is,  that  any  fact  ivhich  ivould 
be  believed  on  the  evidence  of  the  senses^  may 
be  reasonably  believed  on  testimony.  For 
there  may  be  testimony  of  such  a  nature,  as 
to  produce  conviction  as  strong  as  any  other 
conceivable  evidence;  and  such  testimony  in 
favour  of  a  miracle,  would  establish  it  as 
firmly  as  if  we  had  witnessed  it  ourselves. 
But,  notwithstanding  that  this  is  the  conclu- 
sion of  common  sense  and  experience,  the 
metaphysical  argument  of  Mr.  Hume  has  had 
the  effect  of  perplexing  and  unsettling  the 
minds  of  many;  and  as  he  boasts,  that  "  it 
will  be  useful  to  overthrow  miracles  as  long 
as  the  world  endures,"  it  seems  necessary  to 
enter  into  an  examination  of  his  argument, 
that  we  may  be  able  to  expose  its  fallacy. 
This  has  already  been  done,  in  a  convincing 
manner,  by  several  men,*  eminent  for  their 
learning  and  discrimination;  and  if  their 
works  were  read  by  all  who  peruse  Hume,  I 
should  think  it  unnecessary  to  add  a  single 
word  on  the  subject.  But  it  may  not  be 
without  its  use,  to  give  a  refutation,  in  a  con- 
densed form,  for  the  sake  of  those  who  will 
not  take  the  trouble  to  go  through  a  minute 
and  extended  demonstration. 

*  Dr.  Campbell,  Professor  Vince,  Mr.  Adams,  Dr 
Douglas. 


CHRISTIAN  RELIGION.  Oo 

The  argument  of  Mr.  Hume  will  be  best 
exhibited  in  his  own  words.  "A  miracle," 
says  he,  "^  supported  bj  any  human  testimony, 
is  more  properly  a  subject  of  derision  than 
of  argument.  No  testimony  for  any  kind  of 
miracle  can  ever  possibly  amount  to  a  proba- 
bility. "— '•  We  establish  it  as  a  maxim,  that 
no  human  testimony  can  have  such  force,  as 
to  prove  a  miracle,  and  make  a  just  founda- 
tion for  any  system  of  religion. " — "  Our  be- 
lief or  assurance  of  any  fact  from  the  report 
of  eye  witnesses,  is  derived  from  no  other 
principle  than  experience;  that  is,  our  ob- 
servation of  the  veracity  of  human  testimony, 
and  of  the  usual  conformity  of  facts  to  the 
reports  of  witnesses.  Now,  if  the  fact  at- 
tested partakes  of  the  marvellous,  if  it  is  such 
as  has  seldom  fallen  under  our  own  observa- 
tion, here  is  a  contest  of  two  opposite  expe- 
riences, of  which  the  one  destroys  the  other, 
as  far  as  its  force  goes.  Further,  if  the  fact 
affirmed  by  the  witnesses,  instead  of  being 
only  marvellous  is  really  miraculous,*  if,  be- 
sides, the  testimony  considered  apart,  and  in 
itself,  amounts  to  an  entire  proof;  in  that 
case  there  is  proof  against  proof,  of  which  the 
strongest  must  prevail. — A  miracle  is  a  vio- 
lation of  the  laws  of  nature;  and  as  a  firm 
and  unalterable  experience  has  established 
these  laws,  the  proof  against  a  miracle  from 
the  very  nature  of  the  fact  is  as  entire  as  any 
argument   from   experience  can  possibly  be 


54  EVIDENCES   OF  THE 

imagined.  And  if  so,  it  is  an  undeniable 
consequence,  that  it  cannot  be  surmounted 
by  any  proof  whatever  from  testimony.  A 
miracle,  therefore,  however  attested,  can  never 
be  rendered  credible,  even  in  the  lowest  de- 
gree. "  Here  we  have  the  substance  of  Mr. 
Hume's  argument,  on  which  I  propose  to 
make  some  remarks  intended  to  show,  that 
its  whole  plausibility  depends  on  the  assump- 
tion of  false  principles,  and  the  artful  use  of 
equivocal  terms. 

1.  Some  prejudice  is  created  in  the  mind 
of  the  unsuspecting  reader,  by  the  definition 
of  a  miracle,  here  given.  It  is  called  ''a  vio- 
lation of  the  laws  of  nature,"  which  carries 
with  it  an  unfavourable  idea,  as  though  some 
obligation  was  violated,  and  some  injury  was 
done.  But  the  simple  truth  is,  that  the  laws 
of  nature  are  nothing  else  than  the  common 
operations  of  divine  power  in  the  govern- 
ment of  the  world,  which  depend  entirely, 
for  their  existence  and  continuance,  on  the 
divine  will;  and  a  miracle  is  nothing  else 
than  the  exertion  of  the  same  power  in  a  way 
different  from  that  which  is  common;  or  it 
may  be  a  mere  suspension  of  that  power 
which  is  commonly  observed  to  operate  in  the 
world. 

2.  Mr.  Hume's  argument  will  apply  to 
the  evidence  of  the  senses  as  well  as  to  that 
derived  from  testimony,  and  will  prove  (if  it 
prove  any  thing)   that  it  would  be  impossi- 


,1       CHRISTIAN  RELIGIOX.  Da 

ble  to  believe  in  a  miracle  if  we  should  wit- 
ness it  ever  so  often.  *'  The  very  same  prin- 
ciple of  experience,"  sajs  he,  "which  gives 
us  a  certain  degree  of  assurance  in  the  testi- 
mony of  witnesses,  gives  us  also,  in  this  case, 
another  degree  of  assurance  against  the  fact 
which  they  endeavour  to  establish,  from  which 
contradiction  there  arises  necessarily  a  coun- 
terpoise, and  mutual  destruction  of  belief  and 
authority. "  The  very  same  counterpoise  and 
mutual  destruction  of  belief  must  also  occur 
between  the  assurance  derived  from  the 
senses,  and  that  derived  from  experience. 
The  reason  why  testimony  cannot  be  believ- 
ed in  favour  of  a  miracle,  is  not,  according 
to  Mr.  Hume,  because  it  has  no  force;  for 
taken  by  itself,  it  may  be  sufficient  to  pro- 
duce assurance;  but  let  this  assurance  be  as 
strong  as  it  may,  it  cannot  be  stronger  than 
that  derived  from  universal  experience.  ••'  In 
that  case,"  says  he,  "there  is  proof  against 
proof."  Now  it  is  evident  that  upon  these 
principles,  the  same  equilibrium  from  con- 
tradictory evidence  must  take  place,  between 
experience  and  the  senses.  If  one  evidence 
be  stronger  than  another,  "  the  strongest 
must  prevail,  but  with  a  diminution  of  force 
in  proportion  to  that  of  its  antagonist. "  But 
in  the  case  of  the  senses,  and  a  firm  and  un- 
alterable experience,  the  evidence  is  perfect 
on  both  sides,  so  that  the  *'  counterpoise 
aifl^d  mutual  destruction  of  belief"  must  oc- 


55  EVIDENCES  OF  THE 

cur.  According  to  this  metaphysical  balance 
of  Mr.  Hume,  a  miracle  could  not  be  believ- 
ed if  we  witnessed  it  ever  so  often;  for  al- 
though there  is  a  great  weight  of  evidence  on 
each  side,  yet  as  there  is  an  equilibrium, 
neither  can  have  any  influence  on  our  assent. 
Whether  Mr.  Hume  would  have  objected  to 
this  conclusion,  does  not  appear;  but  it  is  ma- 
nifest that  it  logically  follows  from  his  argu- 
ment, as  much  as  in  the  case  to  which  he 
has  applied  it.  And  here  we  see  to  what 
pitch  of  skepticism  his  reasoning  leads. 

3.  Mr.  Hume  makes  an  unnecessary  dis- 
tinction between  that  which  is  marvellous^ 
and  that  which  is  miraculous ;  for  although 
there  is  a  real  difference,  yet  as  to  his  argu- 
ment, there  is  none.  The  force  of  his  rea- 
soning does  not  relate  to  events  as  being 
miraculous,  but  as  being  opposite  to  univer- 
sal experience.  If  the  conclusion,  therefore, 
be  correct,  it  will  equally  prove,  that  no  tes- 
timony is  sufficient  to  establish  a  natural 
event,  which  has  not  before  been  expe- 
rienced. If  ever  so  many  witnesses  should 
aver,  that  they  had  seen  meteoric  stones 
fall  from  the  clouds,  or  the  galvanic  fluid 
melt   metals,    yet  if  we   have  never  expe- 


thi 


rienced  these  things  ourselves,  we  must  not 
believe  them. 

4.  The  opposite  or  contrary  experience  of 
Mr.  Hume,  in  regard  to  miracles,  can  mean 
nothing  more,  than  that  such  things  have  not 


CHRISTIAN  RELIGIOX.  57 

been  experienced.  There  is  no  other  oppo- 
site experience  conceivable,  in  this  case,  un- 
less a  number  of  persons  present,  at  the 
same  time,  should  experience  opposite  im- 
pressions. The  distinction,  which  he  art- 
fully makes,  in  relation  to  "  the  king  of 
Siam,  who  refused  to  believe  the  first  reports 
concerning  the  effects  of  frost,"  between 
that  which  is  contrary  to  experience,  and  not 
conformable  to  experience,  is  without  founda- 
tion. For  a  fact  cannot  be  contrary  to  ex- 
perience in  any  other  way,  than  by  being  not 
conformable  to  it.  There  neither  is,  nor  can 
be,  any  experience  against  miracles,  except 
this,  that  they  have  not  occurred  in  our  own 
experience  or  that  of  others.  When  the  pro- 
position of  our  author  is  expressed  in  lan- 
guage free  from  ambiguity,  it  will  amount  to 
this,  that  what  has  never  been  experienced, 
can  never  be  believed  on  any  testimony;  than 
which  nothing  can  easily  be  conceived  more 
false.  In  what  a  situation  must  man  have 
been,  at  the  beginning  of  the  world,  if  he 
had  adopted  the  principles  of  this  skeptic ! 

5.  Mr.  Hume  uses  the  word  experience  in 
a  twofold  sense,  changing  from  one  to  the 
other,  as  best  suits  his  purpose.  Some- 
times it  means,  personal  experience,  and 
at  other  times,  and  more  commonly,  the  ex- 
perience of  the  whole  world.  Now,  if  it 
be  taken  to  mean  our  own  individual  expe- 
rience, the  argument   will  be,  that  no  fact 


58  EVIDENCES   OF  THE 

which  we  ourselves  have  not  witnessed,  can 
be  established  by  testiriionj;  which  if  cor- 
rect, would  cut  off',  at  a  stroke,  the  greater 
part  of  human  knowledge.  Much  the  most 
numerous  class  of  facts  are  those  which  we 
receive  upon  the  testimony  of  others,  and 
many  of  these  are  entirely  different  from  any 
thing  that  we  have  personally  experienced. 
Many  learned  men  never  take  the  trouble 
to  witness  the  most  curious  experiments  in 
philosophy  and  chemistry;  yet  they  are  as 
well  satisfied  of  their  truth,  as  if  they  had 
personal  experience  of  it. 

But  although  an  argument  founded  on  an 
opposition  between  testimony  and  experience, 
in  order  to  be  of  any  validity,  must  relate  to 
personal  experience;  yet  Mr.  Hume  com- 
monly uses  the  term  to  signify  the  experience 
of  all  men,  in  all  ages.  This  extensive  mean- 
ing of  the  term  must  be  the  one  which  he 
affixes  to  it  in  most  places  of  his  essay;  be- 
cause it  is  an  experience  by  which  we  know 
that  the  laws  of  nature  are  uniform  and  un- 
alterable; and  he  has  given  an  example  which 
clearly  determines  the  sense  of  the  word, 
*'that  a  dead  man  should  come  to  life," 
says  he,  "  has  never  been  witnessed  in  any 
age  or  country." 

Now,  according  to  this  use  of  the  word, 
what  he  calls  an  argument,  is  a  mere  assump- 
tion of  the  point  in  dispute;  what  logicians 
call  a  petitio  prindpii;  a  begging  of  the  ques- 


CHRISTIAN  RELIGION',  59 

tion.  For  what  is  the  question  in  debate?  Is 
it  not  whether  miracles  have  ever  been  ex- 
perienced? And  how  does  Mr.  Hume  un- 
dertake to  prove  that  they  never  did  exist? 
By  an  argument  intended  to  demonstrate 
that  no  testimony  can  establish  them;  tiie 
main  principle  of  which  argument  is,  that  all 
experience  is  against  them.  If  miracles  have 
ever  occurred,  they  are  not  contrary  to  uni- 
versal experience;  for  whatever  has  been 
witnessed  at  any  time,  by  any  person,  makes 
part  of  universal  experience.  What  sort  of 
reasoning  is  it,  then,  to  form  an  argument 
against  the  truth  of  miracles,  founded  on  the 
assumption,  that  they  never  existed  ?  If  it 
be  true,  as  he  says,  "that  it  has  never  been 
witnessed  in  any  age  or  country,  that  a  dead 
man  should  come  to  life,"  then,  indeed,  it  is 
useless  to  adduce  testimony  to  prove,  that  the 
dead  have,  on  some  occasions,  been  brought 
to  life.  If  he  had  a  right  to  take  this  for 
granted,  where  was  the  use  of  such  a  parade 
of  reasoning  on  the  subject  of  testimony? 
The  very  conclusion  to  which  he  wished  to 
come,  is  here  assumed,  as  the  main  princi- 
ple in  the  argument.  It  is,  however,  as  easy 
to  deny,  as  to  affirm;  and,  we  do  utterly 
deny  the  truth  of  his  position;  so  that  after 
all,  we  are  at  issue,  precisely  on  the  point 
where  we  commenced.  Nothing  is  proved 
by  the  argument  which  promised  so  much. 


60  EVIDENCES  OF  THE 

except  the  skill  of  the  writer  in  sophistical 
reasoning. 

6.  Our  author  falls  into  another  mistake, 
in  his  reasoning.  The  object  is  to  prove, 
that  testimony  in  favour  of  miracles,  can 
never  produce  conviction,  because  it  is  op- 
posed by  uniform  and  unalterable  experience. 
But  how  do  we  know  what  this  universal  ex- 
perience is?  Is  it  not  by  testimony,  except 
within  the  narrow  circle  of  our  own  personal 
experience?  Then  it  turns  out,  that  the  tes- 
timony in  favour  of  miracles  is  neutralized 
or  overbalanced  by  other  testimony.  That 
is,  to  destroy  the  force  of  testimony,  he  as- 
sumes a  principle  founded  on  testimony.  It 
is  admitted,  that  when  testimony  is  adduced 
to  establish  any  facts,  if  other  and  stronger 
testimony  can  be  brought  against  them,  their 
credibility  is  destroyed.  But  if  I  bring  tes- 
timony for  a  fact,  and  some  one  alleges  that 
he  can  show  that  this  testimony  is  unwor- 
thy of  credit,  because  he  can  bring  witnesses 
to  prove  that  many  persons  in  difterent  coun- 
tries and  ages  never  saw  any  such  thing,  to 
such  a  person  I  would  reply,  that  even  if 
these  witnesses  declared  the  truth,  it  could 
not  overthrow  the  positive  testimony  wliich 
I  had  adduced,  as  the}^  did  not  contiadict  the 
facts  asserted;  and,  besides,  it  must  be  de- 
termined which  witnesses  are  most  credible, 
yours  or  mine.     Just  so  it  is,  in  the  case  of 


CHRISTIAN   RELIGION.  61 

Mr.  Hume's  argument.  He  sets  up  uniform 
experience  against  testimony,  and  gives  a 
preponderance  to  the  former,  on  the  ground, 
that  witnesses  are  known  sometimes  to  lie; 
but  all  that  he  knows  of  what  has  happened 
in  other  ages  and  countries,  is  by  testimony; 
and  they  who  give  this  testimony  are  as  fal- 
lible as  others;  therefore,  there  existed  no 
ground  for  preferring  the  evidence  of  expe- 
rience to  testimony.  Besides,  he  is  not  in 
possession  of  testimony  to  establish  a  thou- 
sandth part  of  what  has  been  experienced; 
and  as  far  as  it  goes,  it  amounts  to  no  more 
than  non-experience;  a  mere  negative  thing, 
which  can  never  have  any  weight  to  over- 
throw the  testimony  of  positive  witnesses. 
In  a  court  of  justice,  such  a  method  of  rebut- 
ting testimony  would  be  rejected  as  totally 
inadmissible.  If  we  had  sufficient  evidence 
of  a  fact  of  any  kind,  that  testimony  would 
not  be  invalidated,  if  it  could  be  proved,  that 
no  person  in  the  world  had  ever  witnessed 
the  like  before.  This  want  of  previous  ex- 
perience naturally  creates  a  presumption 
against  the  fact,  which  requires  some  force 
of  evidence  to  overcome:  but  in  all  cases,  a 
sufficient  number  of  witnesses,  of  undoubted 
intelligence  and  veracity,  will  be  able  to 
remove  the  presumption  and  produce  convic- 
tion. 

7.   Mr.  Hume  lays  it  down  as  a  principle, 
that  our  belief  in  testimony  arises  from  '•  ex- 


62  EVIDENCES   OF  THE 

peiience;  that  is,  observation  of  the  veracity 
of  human  testimony. "  But  this  is  not  correct. 
Our  belief  in  testimony  is  as  natural  and  con- 
stitutional as  our  belief  in  our  senses.  Chil- 
dren, at  first,  believe  implicitly  all  that  i« 
told  them;  and  it  is  from  experience  that  they 
learn  to  distrust  testimony.  If  our  faith  in 
testimony  arose  from  experience,  it  would  be 
impossible  to  acquire  any  knowledge  from 
instruction.  If  children  were  to  believe  no- 
thing that  was  told  them,  until  they  had  made 
observations  on  the  veracity  of  human  testi- 
mony, nothing  would  ever  be  believed:  foi- 
they  would  never  arrive  at  the  maturity  and 
judgment  necessary  to  make  observations  on 
a  subject  so  complicated. 

But  although  I  perceive  Mr.  Hume's  object 
in  vi^ishing  to  establish  this  false  principle, 
was,  to  exalt  the  evidence  of  what  he  calls 
experience,  above  testimony:  yet  I  think,  if 
we  should  concede  it  to  him.  it  could  answer 
him  no  purpose,  since  we  have  shown  that 
this  experience  itself  depends  on  testimony. 
Whatever  use  he  can  make  of  this  principle, 
therefore,  against  testimony,  can  be  turned 
against  himself,  since  his  knowledge  of  what 
the  experience  of  the  world  is,  can  only  be 
obtained  by  the  report  of  witnesses,  who,  in 
diflferent  ages,  have  observed  the  course  of 
nature. 

8.  Mr.  Hume,  on  reflection,  seems  to  have 
been  convinced,  that  his  argument  was  un- 


CHRISTIAN  HELIGIOX.  G3 

sound,  for  iii  n  note  appended  to  his  Essav 
on  Miracles,  he  makes  a  concession  which 
entirely  overthrows  the  whole.  But  mark  the 
disingenuity,  or  shall  I  not  rather  call  it,  the 
malignity  of  the  man,  against  religion,  wliich 
is  manifested  in  this  only  evidence  of  his  can- 
dour. He  concedes  that  there  may  be  mira- 
cles of  such  a  kind  as  to  admit  of  proof  from 
human  testimony,  in  direct  contradiction  to 
his  reiterated  maxims,  and  in  complete  re- 
pugnance to  all  his  reasoning;  but  he  makes 
the  concession  with  tlic  express  reservation, 
that  !■  shall  not  be  applied  to  the  support  of 
religion.  He,  however,  not  only  makes  this 
concession,  but  gives  an  example  of  such  a 
miracle,  and  of  the  testimony  which  he  ad- 
mits to  be  sufficient  to  establish  it  **  Sup- 
pose,'' says  he,  "  all  authors  in  all  languages 
agree,  that  from  the  first  of  January,  1600, 
there  was  a  total  darkness  all  over  the  earth 
for  eight  days;  suppose  that  the  tradition  of 
this  event  is  still  strong  and  lively  among 
the  people;  that  all  travellers  bring  us  ac- 
counts of  the  same  tradition,  &c. — it  is  evi- 
dent   THAT    OUR     PHILOSOPHERS     OUGHT    TO 

RECEIVE  IT  FOR  CERTAIN,"  And  this  is  a 
part  of  the  same  Essay,  in  which  it  is  said, 
'*  thai  a  miracle^  supported  by  any  human  testi- 
mony^ is  more  properly  a  subject  of  derision 
than  argument.'"'  "No  kind  of  testimony 
for  any  kind  of  miracle  can  possibly  amount 
to  a  probability.,  much  less  to  a  proofs''     It 


64  •  EVIDENCES   OF  THE 

niii^lit  appear,  that  after  so  complete  a  renim- 
ciatioii  of  the  principle  which  at  first  he  so 
strenuously  asserted,  we  might  have  spared 
ourselves  the  pains  of  a  formal  refutation. 
But  not  so.  The  author  is  resolved  that  his 
concession  shall  be  of  no  service  whatever  to 
religion.  Hear  his  own  words:  "  But  should 
this  miracle  be  ascribed  to  any  new  system 
of  religion,  men  in  all  ages  haVe  been  so  im- 
posed upon  by  ridiculous  stories  of  that  kind, 
that  this  very  circumstance  would  be  full 
proof  of  a  cheat,  and  sufficient  with  all  men 
of  sense,  not  only  to  make  them  reject  the 
fact,  but  even  reject  it  without  further  exami- 
nation." I  have  heard  of  a  maxim,  which,  I 
believe,  the  Jesuits  introduced,  that  that 
might  be  true  in  philosophy  which  was  false 
in  theology;  but  I  never  could  have  expected 
that  a  philosopher,  a  logician,  and  a  metaphy- 
sician too,  would  utter  any  thing  so  unrea- 
sonable, and  so  marked  with  prejudice,  as  the 
declaration  just  quoted.  The  fact  was  ad- 
mitted to  have  such  evidence  that  even  phi- 
losophers ought  to  receive  it  as  certain;  but 
not  it  it  is  ascribed  to  a  new  religion.  On  this 
subject  no  evidence  is  sufficient.  It  is  per- 
fectly unexceptionable  in  philosophy;  but  in 
religion  a  sensible  man  will  reject  it,  what- 
ever it  may  be,  even  without  further  exami- 
nation. The  circumstance  of  its  being  a 
miracle  connected  with  religion,  is  sufficient, 
in  his  opinion,  to  prove  it  a  cheat,  however 


CHRISTIAN  RELIGIOrc.  63 

complete  the  testimony.  The  world,  it  seems, 
has  been  so  imposed  on  bv  ridiculous  stones 
of  this  kind^  that  we  must  not  even  listen  to 
any  testimony  in  favour  of  religious  miracles. 
This  author  would  indeed  reduce  the  advo- 
cates of  religion  to  an  awkward  dilemma. 
They  are  called  upon  to  produce  evidence  for 
their  religion,  but  if  they  adduce  it,  sensible 
men  will  Hot  notice  it;  even  if  it  is  good  every 
where  else,  it  must  go  for  nothing  in  religion. 
Upon  these  principles,  we  might  indeed  give 
up  the  contest:  but  we  are  not  willing  to  ad- 
mit that  this  is  sound  logic,  or  good  sense. 
The  reason  assigned  for  proscribing,  in  this 
summary  way,  all  the  testimony  in  favour  of 
religion,  will  apply  to  other  subjects.  Men 
have  been  imposed  on  by  ridiculous  stories  in 
philosophy,  as  well  as  religion;  but  when  evi- 
dence is  proposed,  shall  we  not  even  examine 
it,  because  there  have  been  impositions?  This 
is  the  very  reason  why  we  should  examine 
with  care,  that  we  may  distinguish  between 
the  true  and  the  false. 

If  it  were  true,   that  miracles   had  often 
been  ascribed  to  new  religions,  it  would  not 

Srove  that  there  never  were  any  true  miracles, 
ut  rather  the  contrary;  just  as  the  abounding 
of  counterfeit  money  is  evidence  that  there 
is  some  genuine,  for  that  which  has  no  ex- 
istence is  not  counterfeited.  But  the  clamour 
that  has  been  raised  by  infidels  about  new  re- 
ligions, being  commonly  founded  on  miracles, 
F2 


66  EVIDENCES  OF  THE  • 

or  the  pretence  of  miracles,  lias  very  little 
foundation  in  fact.  Besides  the  Jewish  and 
Christian  religions,  (which  are  indeed  parts  of 
the  same,)  it  would,  I  believe,  be  difficult  to 
point  out  any  other,  which  claims  such  an 
origin. 

After  all  that  has  been  said  of  the  false 
maxims  of  the  Jesuits,  I  doubt  whether  any 
one  could  be  selected  so  perfectly  at  war  with 
reason,  as  this  of  the  Scotch  philosopher:  nay, 
I  think  I  may  challenge  all  the  enemies  of 
revelation,  to  cull  from  any  Christian  writer, 
a  sentence  so  surcharged  with  prejudice. 

But,  to  do  justice  to  Mr.  Hume;  although 
he  seems  to  have  closed  the  door  against  all 
discussion  on  our  part,  yet,  in  one  of  his 
general  maxims,  he  leaves  us  one  alternative. 
The  maxim  is  this,  *'  that  no  testimony  is 
sufficient  to  establish  a  miracle,  unless  it  be 
of  such  a  kind,  that  its  falsehood  would  be 
more  miraculous  than  the  fact."  An  inge- 
nious writer*  has  undertaken  to  meet  Mr. 
Hume  on  his  own  ground,  and  has  endea- 
voured to  prove,  that  the  testimony  of  the 
apostles  and  early  Christians,  if  the  facts  re- 
ported by  them  were  not  true,  is  a  greater 
miracle  than  any  which  they  have  recorded. 
But  the  maxim,  as  stated  by  Mr.  Hume,  is 
not  correct.  With  the  change  of  a  single 
word,  perhaps,  it  may  be  adopted,  and  will 

*  Dr.  Gleig. 


CHRISTIAN  RELIGION. 


place  the  question  on  its  proper  ground.  The 
change  which  I  propose,  is,  to  substitute  the 
word  improbable  for  miraculous.  And  it  will 
then  read,  no  testimony  is  sufficient  to  esta- 
blish a  miracle  unless  the  testimony  be  of  such 
a  kincl^  that  its  falsehood  would  be  more  im- 
probable than  the  fact  which  it  endeavours  to 
establish.  The  ground  of  objection  to  the 
word  miraculous,  is,  that  it  involves  a  false 
principle,  which  is,  that  facts  are  incredible 
m  proportion  as  they  are  miraculous;  which 
principle,  he,  in  several  places  avows,  and 
which  is,  indeed,  a  cardinal  point  in  his  sys- 
tem of  evidence.  But  it  is  not  true.  There 
are  many  cases  which  might  be  proposed,  in 
which,  of  two  events,  one  of  which  must  be 
true,  that  which  is  miraculous  is  more  proba- 
ble than  the  one  which  is  merely  natural.  I 
will  mention  only  one  at  present.  Man  was 
either  immediately  created  by  God,  or  he  pro- 
ceeded from  some  natural  cause.  Need  I 
ask  which  of  these  is  most  probable?  and  yet 
the  first  is  miraculous,  the  second  not.  The 
plain  truth  is,  that  in  all  cases,  the  fact  which 
has  most  evidence  is  most  probable,  whe- 
ther it  be  miraculous  or  natural.  And  when 
all  evidence  relating  to  a  proposition  is  before 
the  mind,  that  is  true  which  is  easiest 
believed;  because,  it  is  easier  to  believe 
with  evidence  than  against  it. 

We  are  willing,  therefore,  that  this  maxim, 
as  now  stated,  should  be  the  ground  of  our 


68  EVIDENCES   O?  THE 

decision,  and  we  pledge  ourselves  to  prove, 
that  the  falsehood  of  the  miracles  of  the  Gos- 
pel, would  be  more  improbable,  and  conse- 
quently more  incredible,  than  the  truth  of 
the  facts  recorded  in  them.  But  this  dis- 
cussion v.iil  be  reserved  for  another  place. 
To  conclude  this  section:  since  then  it  has 
been  shown,  that  there  is  no  antecedent  pre- 
sumption against  miracles  from  the  nature  of 
God,  or  fron\  the  laws  by  which  he  governs 
the  universe;  since  a  miraculous  fact  is  not 
more  difficult  to  be  accomplished  by  omnipo- 
tence, than  any  other;  since  miracles  are  no 
further  improbable  than  as  they  are  unusual; 
since  they  are  the  most  suitable  and  deci- 
sive evidences  which  can  be  given  of  a  reve- 
lationj  since,  even  by  the  concession  of  Mr. 
Hume  himself,  there  may  be  sufficient  testi- 
mony fully  to  establish  them;  and  since  the 
many  false  pretences  to  miracles,  and  the 
general  disposition  to  credit  them,  are  rather 
proofs  that  they  have  existed,  than  the  con- 
trary, we  may  safely  conclude  that  Mr. 
Hume's  argument  on  this  subject  is  sophistical 
and  delusive;  and  that  it  is  so  far  from  being 
true,  as  he  alleges,  that  they  are  incredible, 
whatever  may  be  their  evidence,  when  brought 
to  support  religion,  that  this  is,  of  all  others^ 
that  department  in  which  they  are  most  rea 
sonable  and  credible. 


CHRISTIAN-  RELIGION'.  69 

SECTION  V. 

Thz  Miracles  of  the  Gospel  are  Credible. 

Having  shown,  in  the  preceding  section, 
that  miracles  may  be  so  attested  as  to  be  cre- 
dible, I  come  now  to  examine  the  evidence 
by  which  the  miraculous  facts,  recorded  in  the 
New  Testament,  may  be  established. 

This  is  the  main  point  in  our  inquiry^  for, 
after  all  that  has  been  said,  it  must  be  ad- 
mitted, that  unless  the  Christian  religion  is 
attended  with  sufficient  evidence,  we  cannot 
believe  in  it,  even  if  we  would. 

Before  entering  directly  on  this  discussion, 
it  may  be  useful  to  premise  a  few  things  re- 
specting the  nature  and  force  of  testimony, 
which,  it  is  presumed,  will  be  admitted  by  all 
who  have  attended  to  the  subject. 

This  species  of  evidence  admits  of  all  con- 
ceivable degrees,  from  the  weakest  probability 
to  the  fullest  assurance;  for  while,  on  this 
ground,  we  yield  to  some  reports  the  most 
hesitating  assent,  we  are  as  certainly  per- 
suaded of  others,  as  of  those  things  which  we 
perceive  by  our  senses,  or  have  demonstrated 
by  mathematical  reasoning. 

The  exact  force  of  testimony  cannot  be 
calculated  by  rule,  nor  estimated  by  reason, 
but  is  known  only  from  experience.  Many 
things  are  believed  on  testimony  with  the 


70  EVIDENCES   OF  THE 

most  unwavering  confidence,  when  we  are 
utterly  unable  to  explain  the  precise  ground 
on  whicli  our  conviction  rests.  The  sources 
of  our  information  have  been  so  numerous, 
and  the  same  facts  presented  to  us  in  so  manv 
forms,  tiiat  it  is  impossible  to  attribute  to 
each  its  influence  in  gaining  our  assent.  If  we 
were  asked,  on  what  particular  testimony  we 
believe  that  there  is  such  a  place  as  Rome,  or 
why  we  believe  that  such  a  person  as  Buona- 
parte lately  figured  in  Europe,  we  could  onlv 
answer,  in  the  general,  that  multiplied  testi- 
monies of  these  facts  had  reached  us,  so  that 
all  possibility  of  doubting  was  excluded.  The 
same  assurance,  and  resting  on  the  same 
grounds,  is  experienced  in  relation  to  facts 
V.  hich  occurred  in  ages  long  past.  Who  can 
bring  himself  to  doubt,  whether  such  persons 
as  Julius  Caesar,  Paul,  Mohammed,  Colum- 
bus, or  Luther,  ever  existed.^ 

When  we  have  obtained  evidence  to  a  cer- 
tain amount,  nothing  is  gained  by  the  admis- 
sion of  more.  The  mind  becomes,  as  it  were, 
saturated,  and  no  change  in  its  conviction  is 
produced  by  multiplying  witnesses.  One 
sound  demonstration  of  a  theorem  in  mathe- 
matics, is  as  good  as  a  hundred.  A  few  up- 
right witnesses  who  agree,  and  are  uncontra- 
dicted by  other  evidence,  are  as  satisfactory 
as  any  conceivable  number.  On  a  trial  for 
murder,  if  there  were  a  thousand  witnesses 
who  could  attest  the  fact,  a  judicious  court 


CHRISTIAN   RELIGION'.  Tl 

%vould  not  deem  it  necessary  to  examine  more 
than  half  a  dozen,  or,  at  most,  a  dozen,  if 
rhere  was  a  perfect  ao;reement  in  their  testi- 
mony. Experience  only  can  inform  us  what 
degree  of  evidence  will  produce  complete 
conviction;  but  we  may  judge  from  former 
experience,  what  will  be  the  effect  of  the 
3ame  evidence  in  future;  and  from  the  effect 
on  our  own  minds,  what  it  will  be  on  ihe 
minds  of  others. 

Testimony,  not  of  ihe  sti-onoest  kind,  may 
be  so  corroborated  by  circumstances,  and 
especially,  by  the  existino-  consequences  of 
the  facts  reported,  that  it  may  be  rendered 
credible,  and  even  irresistible.  Should  a  his- 
torian of  doubtful  credit  attest,  that  an  eclipse 
of  the  sun  occurred  on  a  certain  day,  and 
was  visible  in  a  certain  place:  if  we  possessed 
no  other  evidence  of  the  fact,  it  might  be  con- 
sidered doubtful  whethei-  the  testimony  was 
true  or  false:  but,  if  by  astronomical  calcula- 
tion it  should  be  found,  that  there  must  have 
been  an  eclipse  of  the  sun  at  that  time,  and 
visible  at  that  place,  the  veracity  of  the  wit- 
ness, in  this  case,  would  be  conliimed  beyond 
all  possibility  of  doubt.  Or,  should  we  iind 
it  recorded  by  an  anonymous  author,  that  an 
earthquake,  at  a  certain  time,  had  overthrown 
a  certain  city;  without  further  evidence,  we 
should  yield  but  a  feeble  assent  to  the  state- 
ment; but  if,  on  personal  i)bservation.  or  bv 
the  report  of  respectable  travellers,  it  was 


r^  EVIDENCES    OF    THE 

ascertained,  that  the  ruins  of  an  ancient  city 
existed  in  that  place,  we  should  consider  the 
truth  of  the  history  sufficiently  established. 

The  evidences  of  the  Christian  religion 
may  be  sufficient,  and  yet  not  so  strong  as 
inevitably  to  produce  conviction.  Our  con- 
duct in  the  pursuit  and  reception  of  truth, 
may  be  intended  by  our  Creator,  to  be  an 
important  part  of  that  probation  to  which  v/e 
are  subjected;  and,  therefore,  the  evidence 
of  revelation  is  not  so  great  as  to  be  irresisti- 
ble; but  is  of  such  a  kind,  that  the  sincere 
and  diligent  inquirer  will  be  in  no  danger  of 
fatal  mistake,  while  men  of  pride  and  preju- 
dice, who  prefer  darkness  to  light,  will  be 
almost  sure  to  err.* 

It  is  natural  for  all  men  to  speak  truth; 
falsehood  requires  an  effiirt.  Wicked  men 
lie,  only  when  they  have  some  sinister  end  in 
view.  Combinations  to  deceive  are  never 
formed  but  with  a  view  to  accomplish  some 
object  desirable  to  those  concerned.  No  set 
of  men  will  be  at  the  trouble  of  forging  and 
propagating  a  falsehood,  which  promises  them 
no  profit  or  gratification.  Much  less  will  they 
engage  in  such  an  enterprise,  with  the  view 
of  bringing  evil  on  themselves,  or  when  they 
foresee,  that  it  can  be  productive  of  nothing 
but  pain  and  reproach. 

Between  truth  and  falsehood  there  is  so 

See  Pascal's  Thoughts. 


CHRISTIAN'    RELIGIOX.  73 

great  a  difference,  that  it  is  extremely  diffi- 
cult for  the  latter  so  effectually  to  assume  the 
garb,  and  exhibit  the  aspect  of  the  former,  as, 
upon  a  strict  scrutiny,  not  to  be  detected. 
No  imposture  can  staiid  the  test  of  rigid  in- 
quiry,: and  when  the  inquisition  is  made,  the 
truth  seldom  remains  doubtful:  the  fraud  is 
pretty  sure  to  become  manifest.  Tlie  style 
and  manner  of  truth  are  entirely  different 
from  tliose  of  falsehood.  The  one  pursues  a 
direct  course,  is  candid,  unaffected  and  lio- 
nest?  the  other  evasive,  cunning,  tortuous, 
and  inconsistent;  and  is  often  betrayed,  by 
the  efforts  made  to  avoid  discovery. 

\\'hen  both  sides  of  a  question  are  pressed 
with  difficulties,  reason  teaches  us  to  choose 
that  which  is  attended  with  the  fewest.  Ob- 
jectors to  Christianitv  often  foro:et  to  notice 
the  difficulties  of  their  own  hypothesis.  Evei^ 
question  has  two  sides:  if  we  reject  the  affirm- 
ative, we,  of  necessity,  receive  the  negative 
with  all  the  consequences  with  which  it  may 
be  burdened.  If  we  reject  the  evidence  of 
Christianity,  and  deny  that  miracles  ever 
existed,  we  are  bound  to  account  for  the  ex- 
istence of  the  Christian  church,  and  for  the 
conduct  of  the  first  preachers  and  primitive 
believers,  on  other  principles.  And  whoever 
seriously  undertakes  this,  will  impose  on  him- 
self a  difficult  task.  Gibbon  has  put  forth 
his  strength  on  this  subject,  with  very  small 
success.      His  account  of  the  origin  of  Chris- 

Cr 


74  EVIDENCES    OF    THE 

tianity  is  very  unsatisfactory,  and  is  totally 
defective  in  historical  evidence.* 

If  the  evidences,  on  both  sides  of  an  im- 
]>ortant  question,  appear  to  be  pretty  equally 
balanced,  it  is  the  dictate  of  wisdom  to  lean 
to  the  safe  side.  In  this  question,  undoubt- 
edly, the  safe  side  is  that  of  religion;  for  if 
we  should  be  mistaken  here,  we  shall  suffer 
no  loss,  and  obtain  some  good  by  our  error; 
but  a  mistake  on  the  other  side,  must  prove 
fatal. 

When  a  proposition  has  been  established 
by  proper  and  sufficient  evidence,  our  faith 
ought  not  to  be  shaken  by  every  objection 
which  we  may  not  be  able  to  solve.  To 
admit  this,  would  be  to  plunge  into  skepti- 
cism on  all  subjects;  for  what  truth  is  there, 
to  which  some  objection  may  not  be  raised 
that  no  man  can  fully  answer?  Even  the 
clearest  truths  in  science  are  not  exempt  from 
objections  of  this  sort.  It  must  be  so,  as  long 
as  our  minds  are  so  limited,  and  the  extent 
of  human  knowledge  so  narrow.  That  man 
judges  incorrectly,  who  supposes,  that  when 
he  has  found  out  some  objection  to  Christi- 
anity which  cannot  be  satisfactorily  answered, 
he  Kas  gained  a  victory.  There  are,  indeed, 
objections  which  relate  to  the  essence  of  a 
proposition,  which,  if  sustained,  do  overthrow 

*  Decline  and  Fall  of  the  R.oman  F.mpire,  c.  xv. 
Faber's  Difficulties  of  Infidelity. 


CHKIaTIAX    RELI&IOX. 


the  evidence;  but  there  are  other  numerous 
objections  which  leave  the  substantial  evi- 
dence undisturbed.  Concerning  them  I 
speak,  when  I  sav  that  objections,  though 
not  capable  of  an  answer,  should  not  be  per- 
mitted to  unsettle  our  faitli. 

Let  us  now  proceed  to  the  examination  of 
the  testimony  for  the  miracles  recorded  in  the 
Gospel.  In  this  discussion,  we  shall  take  it 
for  granted,  that  such  a  person  as  Jesus  Christ 
lived  in  Judea,  about  the  time  mentioned  by 
the  evangelists;  that  he  inculcated  a  pure  and 
sublime  morality,  lived  a  virtuous  and  un- 
blameable  life,  and  was  put  to  death  by  Pontius 
Pilate,  at  the  instigation  of  the  Jewish  rulers. 
Also,  that  his  apostles  went  forth  into  various 
countries  preaching  to  the  people,  and  de- 
claring that  this  crucified  Jesus  was  a  person 
sent  from  God,  for  the  salvation  of  the  world ; 
and  that  many  were  induced  to  connect  them- 
selves with  the  Christian  church.  These 
facts,  not  being  of  a  miraculous  nature,  and  it 
being  necessary  to  suppose  some  such  events, 
deists  have  commonly  admitted.  But  Volney, 
in  his  Ruins,  and  some  others,  have  imagined, 
that  such  a  person  as  Jesus  Christ  never 
existed;  that  this  is  the  name  of  a  certain 
celestial  constellation;  and  that  the  Gospel 
history  is  an  allegory.  Such  visionary  theo- 
ries do  not  deserve  a  serious  answer;  they 
are  subversive  of  all  historical  truth,  and  have 
not  a  shadow  of  evidence.    Thev  mav  be 


76  EVIDEXC'J^S    OF    THE 

well  left  to  sink  by  the  weight  of  their  own 
extravagance.  Volney,  however,  has  received 
a  learned  answer  from  a  gentleman,*  who  has 
met  him  on  his  own  ground;  and,  being  as 
much  attached  to  astronomical  allegories  as 
the  Frenchman,  has  vanquished  him  with  his 
own  weapons. 

In  the  examination  of  written  testimony, 
the  first  thing  requisite,  is,  to  prove  the  au- 
thenticity of  the  documents,  in  which  it  is 
recorded.  The  evidence  on  which  we  de- 
pend for  the  truth  of  miracles  performed  by 
Jesus  Christ,  and  by  his  apostles,  is  contained 
in  the  New  Testament.  Here  we  have  four 
distinct  narratives  of  the  life,  miracles,  death, 
resurrection,  and  ascension  of  Jesus  of  Naza- 
reth; and  also  a  history  of  the  acts  and  sufter- 
jngs  of  the  apostles  in  preaching  the  Gospel, 
and  laying  the  foundation  of  the  hrst  Christian 
churches,  after  the  resurrection  and  ascen- 
si(m  of  their  Master.  We  have,  also,  in  this 
collection  of  writings,  a  number  of  epistles 
addressed  to  the  church  in  general,  to  parti- 
cular churches,  and  to  individuals.  These, 
with  a  book  of  prophecy,  compose  the  volume 
called  the  New  Testament. 

These  books  are  certainly  not  of  recent 
origin;  for  there  are  extant,  copies  of  the 
New  Testament  in  the  original  Greek,  whicli 
are  at  the  least  twelve  hundred  years  old. 

*  Mr.  Roberts. 


CHRISTIAN    RELIGION-  77 

And  before  the  time  when  these  manuscripts 
were  penned,  we  have,  in  other  books,  nu- 
merous testimonies  to  the  existence  of  the 
Christian  Scriptures.  They  are  not  only 
mentioned,  but  quoted,  expounded,  and  har- 
monized; so  that,  if  every  copy  of  the  New 
Testament  had  been  lost,  a  large  portion  of 
it  might  be  recovered,  by  means  of  the  numer= 
ous  quotations  in  the  early  Christian  writers. 
Besides,  there  are  extant,  versions  of  the 
New  Testament  into  several  languages,  made 
at  a  very  early  period.  By  these  means,  we 
are  able  to  trace  these  writings  up  to  the  time 
when  the  apostles  lived. 

There  is  also  ample  proof,  not  only  from 
Christian  but  Heathen  authors,  that  a  society 
calling  themselves  Christians,  existed  as  early 
as  the  reign  of  Nero,  who  was  contemporary 
with  the  apostles.  It  is  evident,  from  the 
necessity  of  the  case,  that  some  such  accounts 
as  those  contained  in  the  Gospels,  must  have 
been  received  as  true,  from  the  first  existence 
of  the  Christian  church.  Unless  it  had  been 
preached  and  believed,  that  Christ  was  a  di- 
vine Teacher,  and  performed  extraordinary 
works  in  attestation  of  his  mission,  how  is  it 
possible  that  such  a  society  could  have  been 
lormed?  To  suppose  such  a  thing,  would  be 
to  conceive  of  a  superstructure  without  a 
foundation.  The  resurrection  of  Christ  from 
the  dead,  must  have  been  an  article  of  the 
faith  of  Christians  from  their  very  origin;  for 
g2 


i  '6  EVIDEXCE5    OE    THE 

it  IS  the  corner  stone  of  the  whole  edifice. 
Take  the  belief  of  this  away,  and  the  Christian 
system  has  no  existence.  There  are  also  some 
external  institutions  peculiar  to  Christianity, 
which  we  must  suppose  to  be  coeval  with  the 
formation  of  the  society,  for  they  are  the 
badges  of  the  Christian  profession,  and  con- 
stitute a  part  of  their  worship.  I  refer  to 
baptism  and  the  eucharist.  To  suppose  that, 
in  some  way,  Christianity  first  existed,  and 
afterwards  received  these  articles  of  faith, 
and  these  institutions  of  worship,  is  too  im- 
probable to  be  admitted  by  any  impartial  man. 
It  would  be  to  suppose,  that  a  religious  so- 
ciety existed  without  any  principles;  or,  that 
they  rejected  their  original  principles  and 
adopted  new  ones,  and  that  they  who  imposed 
these  upon  them,  had  the  address  to  persuade 
them,  that  they  had  always  belonged  to  their 
system^  than  which,  it  is  not  easy  to  conceive 
any  thuig  more  improbable.  Let  us  for  a 
moment  attempt  to  imagine,  that  previously 
to  the  publication  of  the  Gospels,  the  Christian 
churches  had  among  them  no  report  of  the 
miracles  and  institutions  recorded  in  these 
books;  when  they  opened  them,  they  would 
read,  that  their  society  was  founded  on  the 
belief  of  the  resurrection  of  Jesus,  and  that 
baptism  and  the  eucharist  were  instituted  by 
him  before  he  left  the  world,  and  had  existed 
among  them  ever  since.  Nothing  can  be 
more  evident,  therefore,  than  that  the  sub- 


CHRISTIAN  IIELIGIOIC.  TO 

stance  of  what  is  contained  in  the  Gospels, 
was  believed  and  practised  by  Christians  from 
the  commencement  of  the  society. 

As  these  books  have  come  down  to  us  un- 
der the  names  of  certain  apostles  and  disci- 
pies  of  Jesus  Christ,  so  they  were  ascribed 
to  the  same  persons,  from  the  earliest  men- 
tion of  them.  It  is  by  the  ancient  Fathers 
spoken  of  as  a  fact,  universally  believed 
among  Christians,  and  contradicted  by  no- 
body. And  we  must  not  suppose,  that  in  the 
first  ages  of  Christianity,  there  was  little 
care  or  discrimination  exercised,  in  ascer- 
taining the  true  authors,  and  genuine  cha- 
racter of  the  books  in  circulation.  The  very 
reverse  is  the  fact.  The  most  diligent  in- 
quiries were  instituted  into  matters  of  this 
kind.  Other  books  were  published  in  the 
name  of  the  apostles,  professing  to  give  an 
account  of  Jesus  Christ,  which  were  not  ge- 
nuine. The  distinction  between  the  books 
of  the  New  Testament,  and  all  others  of 
every  class,  was  as  clearly  marked  in  the 
earliest  ages,  as  it  has  ever  been  since.  The 
writings  of  the  apostles  were  held  in  great 
veneration;  were  received  by  the  churches 
all  over  the  world,  as  the  rule  of  their  faith, 
and  directory  of  their  lives,  and  publicly 
read  at  their  meetings,  for  the  instruction  of 
the  people.  When  any  controversy  arose, 
they  were  appealed  to  as  an  authoritative 
standard.     As  soon  as  published,  they  were 


80  EVIDENCES  OF  THE 

SO  widely  scattered,  and  so  carefuUj  guard- 
ed, that  no  persons  had  it  in  their  power  to 
make  any  alteration  in  them. 

The  style  or  dialect  in  which  these  books 
are  written,  furnishes  an  evidence  of  their 
authenticity  of  a  peculiar  kind.  It  does  not, 
indeed,  ascertain  the  persons  of  the  writers; 
but  proves  that  they  must  have  been  exactly 
in  the  circumstances  of  those  to  whom  these 
books  have  been  uniformly  ascribed.  The 
words  are  Greek,  but  the  idiom  is  Hebrew, 
or  rather  Syro-Chaldaic| — the  vernacular 
tongue  of  Judea,  in  the  time  of  Christ  and 
his  apostles.  This  is  a  peculiarity  which 
none  could  counterfeit;  and  which  demon- 
strates, that  the  New  Testament  was  not 
composed  by  men  of  a  different  country  and 
age  from  those  in  which  the  apostles  lived. 

In  the  New  Testament,  there  are  nume- 
rous references  to  rivers,  mountains,  seas, 
cities,  and  countries,  which  none  but  a  per- 
son well  acquainted  with  the  geography  of 
Judea  and  the  neighbouring  countries,  could 
have  made  without  falling  into  innumerable 
errors.  There  is,  moreover,  incidental  men 
tion  of  persons  and  facts,  known  from  other 
authorities  to  have  existed,  and  frequent  al 
lusions  to  manners  and  customs,  peculiar  to 
the  Jews. 

From  all  these  considerations,  it  ought  to 
be  admitted,  without  dispute,  that  these  are 
indeed  the  writings  of  the  apostles,  and  ot 


CHRISTIAN-    RELIGIOX.  81 

tnose  particular  persons  to  whom  they  are 
ascribed.  It  would  not,  however,  destroy 
their  credibility,  even  if  other  persons  had 
written  them,  since  they  were  certainly  com- 
posed in  that  age,  and  were  received  by  the 
whole  body  of  Christians.  But  what  ima- 
ginable reason  is  there  for  doubting  of  the 
genuineness  of  these  books?  What  persons 
were  so  likely  to  write  books  to  guide  the 
faith  of  the  church  as  the  apostles?  If  they 
did  not  write  them,  w^ho  would  ?  And  why 
would  they  give  the  credit  of  them  to  others? 
But  their  universal  reception,  without  oppo- 
sition or  contradiction,  should  silence  every 
cavil.  The  persons  wha  lived  at  the  time, 
who  knew  the  apostles,  and  who  were  deeply 
interested  in  the  subject,  are  the  proper 
judges  of  this  question.  And  they  have  de- 
cided it,  unanimously,  as  it  relates  to  the 
historical  books  of  the  New  Testament. 
From  them  the  testimony  has  come  down, 
through  all  succeeding  ages,  without  a  chasm. 
Even  heathen  writers  and  heretics  are  wit- 
nesses that  the  Gospels  were  written  by  the 
persons  whose  names  they  bear. 

In  other  cases,  we  usually  possess  no  other 
evidence  of  the  genuineness  of  the  most  va- 
lued writings  of  antiquity,  but  the  opinion  of 
contemporaries,  handed  down  by  uncontra- 
dicted tradition.  How  soon  would  Homer 
be  deprived  of  his  glory,  if  such  evidence 
was  insisted  on,  as  is  required  for  the  ge- 


82  EVIDENCES    OF    THE 

nuineness  of  the  books  of  the  New  Testa- 
ment I  Certainly,  as  it  respects  evidence  of 
genuineness,  no  books  of  antiquity  stand 
upon  a  level  with  the  books  of  the  New  Tes- 
tament. The  works  of  the  Greek  and  Latin 
historians  and  poets,  have  no  such  evidence 
of  bein^  the  writings  of  the  persons  whose 
names  they  bear,  as  the  writings  of  Matthew, 
Mark,  Luke,  and  John.  For  here  we  have 
the  testimony,  not  merely  of  individuals,  but 
of  numerous  societies,  widely  scattered  over 
the  world.  We  have  internal  evidence  of  a 
kind  which  cannot  be  counterfeited.  We 
have,  in  short,  ever^  kind  of  evidence  of 
which  the  case  admits.  It  may,  therefore, 
be  considered  as  an  established  fact,  that  the 
books  of  the  New  Testament  are  the  genuine 
productions  of  the  apostles,  and  consequently 
contain  their  testimony  to  the  miracles  of 
Jesus  Christ,  and  also  to  those  miracles 
which,  in  his  name,  they  performed  after  his 
ascension. 

It  is  also  certain,  that  the  books  of  the 
New  Testament  have  not  undergone  any 
material  change  since  they  were  written; 
for  there  is  a  general  agreement  in  all  the 
copies,  in  all  the  versions,  and  in  all  the 
quotations.  There  are,  it  is  true,  small  dis- 
crepances which  have  occurred  through  the 
ignorance  or  carelessness  of  transcribers; 
but  not  more  than  might  naturally  be  expect- 
ed.   There  is   no  ancient  book  which  has 


CHRISTIAN    RELIGION'.  83 

come  down  to  us  so  entire  as  the  Scriptures, 
and  which  is  accompanied  by  so  many  means 
of  correcting  an  eiToneous  reading,  where  it 
has  occurred.  This  representation  maj  ap- 
pear surprising  to  those  who  have  heard  of 
the  vast  multitude  of  various  readings  which 
learned  critics  have  collected  from  a  colla- 
tion of  the  manuscripts;  but  it  ought  to  be 
understood  by  all  who  have  ever  heard  of 
these  discrepances,  that  not  one  in  a  thou- 
sand of  them  is  of  the  least  consequence; 
that  a  great  majority  of  them  are  merely  dif- 
ferences in  orthography,  in  the  collocation  of 
words,  or  in  the  use  of  words  perfectly  sy- 
nonymous, by  which  the  sense  is  not  in  the 
least  aftected.  A  cursory  reader  would  find 
as  little  difference  in  the  various  manuscripts 
of  the  New  Testament,  as  in  the  different 
printed  editions  of  the  English  version. 

Having  established  tlie  authenticity  of  the 
record  which  contains  the  testimony,  we 
shall  next  proceed  to  consider  its  credibility. 

The  serious  and  candid  attention  of  the 
reader  is  requested  to  the  following  remarks. 

I.  Many  of  the  facts  related  in  the  Gos- 

fels,  are  undoubtedly  of  a  miraculous  nature, 
t  is  declared,  that  Jesus  Christ,  in  several 
instances,  raised  the  dead;  in  one  of  which 
the  person  had  been  dead  four  days,  so  that 
the  body  began  to  be  offensive  to  the  smell. 
In  every  case,  the  miracle  was  wrought  in- 
stantly, and  without  any  other  means,  than 


84  EVIDENCES    OF    THE 

speaking  a  word.  It  is  declared,  that  he 
healed  multitudes  of  the  most  inveterate  and 
incurable  diseases^  that  he  gave  sight  to  the 
blind,  hearing  to  the  deaf^  speech  to  the 
dumb,  and  active  limbs  to  the  withered  and 
the  maimed;  that  he  delivered  those  M'ho 
were  furious  and  unmanageable,  by  reason 
of  the  possession  of  demons;  that  on  differ 
ent  occasions,  he  fed  thousands  of  people 
with  a  few  loaves  and  fishes  until  they  were 
satisfied;  and  that  the  fragments  which  were 
gathered  up,  were  much  greater  in  quantity 
than  the  original  materials;  that  he  walked 
upon  the  sea,  and  with  a  word  allayed  the 
raging  storm,  and  produced  a  great  calm. 
And,  finally,  it  is  repeatedly  and  solemnly 
declared,  by  all  the  witnesses,  that  Jesus 
Christ,  after  being  crucified,  and  having  con- 
tinued in  the  sepulchre  three  days,  rose  from 
the  dead;  and  after  showing  himself  fre- 
quently to  his  disciples,  ascended  to  heaven 
in  their  presence. 

That  all  these  were  real  miracles,  none 
can  for  a  moment  doubt.  It  is  true,  we  do 
not  know  all  the  powers  of  nature;  but  we 
do  know,  as  certainly  as  we  know  anything, 
that  such  works  as  these  could  not  be  per- 
formed, but  by  the  immediate  power  of  God. 
The  same  remark  may  be  extended  to  the 
miracles  wrought  by  the  apostles,  in  the 
name  of  the  Lord  Jesus;  especially  to  that 
stupendous  miracle  on  the  day  of  Peiitecost, 


CHRISTIAN  RELIGION'.  85 

when  the  Holy  Ghost  descended  on  the  apos- 
tles, in  visible  form,  and  conferred  on  them 
the  gift  of  tongues,  and  other  extraordinary 
endowments.  All  must  admit,  that  if  these 
events  ever  occurred,  then  there  have  existed 
stupendous  miracles. 

If.  The  miracles  of  Jesus  were  performed, 
for  the  most  part,  in  an  open  and  public  man- 
ner, in  the  presence  of  vast  multitudes  of 
witnesses,  under  the  inspection  of  learned 
and  malignant  enemies,  in  a  great  variety  of 
circumstances,  and  for  several  years  in  suc- 
cession. There  was  here  no  room  for  trick, 
sleight  of  hand,  illusion  of  the  senses,  or  any 
thing  else  which  could  impose  on  the  specta- 
tors. This  circumstance  is  important,  be- 
cause it  proves  to  a  certainty,  that  the  apos- 
tles tliemselves  could  not  be  deluded  and 
deceived  in  the  testimony  which  they  have 
given.  To  suppose  that  they  could  think 
that  they  saw  such  miracles  every  day,  for 
years,  and  yet  be  deceived,  would  be  nearly 
as  extravagant  a  supposition,  as  that  we  were 
deceived  in  all  that  we  ever  experienced. 

in.  The  character  of  the  miracles  record- 
ed in  the  Gospels,  ought  to  be  carefully  ob- 
served. They  were  all  worthy  of  the  majesty, 
justice,  and  benevolence  of  the  Son  of  God. 
They  are  characterized  by  dignity,  propriety, 
and  kindness.  Most  of  them,  indeed,  were 
acts  of  tender  compassion  to  the  afflicted. 
Althous;h  so  many  miracles  were  perfnniied, 

H 


86  EVIDENCES   OF  THE 

in  so  great  a  variety  of  circumstances,  yet 
there  is  nothing  ludicrous,  puerile,  or  viaclic- 
tive  in  any  of  them.  Christ  never  exerted 
his  power  to  gratify  the  curiosity  of  any,  or 
to  supply  his  own  daily  wants.  He  made  no 
ostentatious  display  of  this  wonderful  power, 
and  never  used  it  to  acquire  wealth  and  in- 
fluence. While  he  fed  hungry  multitudes  by 
miracles,  he  submitted  to  hunger  and  want 
himself;  while  he  could  command  all  nature, 
he  remained  in  poverty,  not  having  so  mucli 
as  a  home  of  any  kind,  to  which  he  could  re- 
tire to  find  repose.  Although  he  was  re- 
jected and  ill-treated  by  the  Jews,  yet  he 
never  rel'used  to  relieve  any  ^vho  sincerely 
sought  his  aid.  His  life,  in  consequence  oi" 
the  multitudes  who  flocked  to  him,  was  fa- 
tiguing, and  on  many  accounts,  unpleasant; 
but  he  never  ";rew  weary  in  doins;  jj-ood. 

Let  any  man  ccunpare  the  narratrve  of  the 
miracles  of  Christ,  contained  in  the  genuine 
Gospels,  with  those  fictitious  accounts  which 
may  be  found  in  the  apocryphal  and  spuriou-i 
Gospels  still  extant,  and  he  will  be  struck 
with  the  remarkable  contrast  between  tiiem. 
The  same  result  will  be  the  consequence  of 
a  comparison  of  the  miracles  of  Christ,  with 
those  ascribed  by  the  followers  of  Moham- 
med to  the  impostor,  or  those  contained  in 
the  legends  of  the  church  of  Rome.  1  know- 
not  how  any  impartial  man  can  read  atten- 
tively the   account  of  the  miracles  recordc*! 


CHE.ISTIAX    RELIGIOX.  oj 

in  the  Gospels,  and  not  be  convinced,  from 
the  very  nature  and  circumstances  of  the 
facts  reported,  that  they  were  real. 

IV.  There  are  no  signs  of  fraud  or  impos- 
ture to  be  discovered  in  the  record  itself. 
There  is,  on  the  contrary,  every  indication 
of  truth,  honesty,  and  a  good  intention  in  the 
writers.  Although  they  differ  from  each 
other  in  style  and  manner,  so  much,  that  it  is 
evident  that  the  same  person  did  not  compose 
the  four  gospels;  yet,  there  is  a  character  of 
style  which  belongs  to  the  whole  of  them, 
and  which  is  without  a  parallel  among  any 
writers  but  the  penmen  of  the  sacred  scrip- 
tures. It  is  an  apparent  exemption  from  the 
passions  and  frailties  of  human  nature.  The 
most  stupendous  miracles  are  related  with- 
out one  exclamation  of  wonder  from  the  his- 
torian; and  without  the  least  appearance  of 
a  desire  to  excite  the  wonder  of  tlie  reader. 

The  character  of  Christ  is  drawn  in  no 
other  way,  than  by  simply  telling  what  he 
did.  There  is  no  portraying  of  character  in 
the  way  of  general  description,  or  by  using 
strong  epithets  to  set  him  forth.  There  is, 
perhaps,  no  such  thing  in  the  four  gospels, 
as  an  expression  of  admiration  of  any  dis- 
course or  action  by  the  evangelists.  If  they 
relate  such  things,  they  are  the  words  of 
others,  which  they  faithfully  set  down. 
When  they  describe  the  sufferings  of  Christ, 
they  never  fall,  as  men  usually  do,  into  pa- 


88  ZVIDEICCES    OF    THE 

thetic  declamation.  They  are  never  carried 
away  from  their  simple  course  by  the  power 
of  sympathy.  The  facts  are  related  as  though 
the  writer  felt  nothing  but  the  strong  purpose 
of  declaring  the  truth,  without  giving  any  co- 
louring whatever  to  the  facts.  Neither  do 
they  indulge  themselves  in  those  vehement 
expressions  of  indignation  against  the  enemies 
of  Christ,  which  we  should  naturally  have 
f'xpected.  They  never  give  utterance  to  a 
harsh  expression  against  any  one.  They  re- 
late the  treachery  of  Judas  with  the  same  un- 
affected simplicity,  as  if  they  had  no  feelings 
relative  to  his  base  conduct. 

But  there  is  something  which  exhibits  the 
true  character  of  the  writers  in  a  light  still 
stronger.  It  is  the  manner  in  which  they 
speak  of  themselves.  Few  men  can  write 
much  concerning  themselves  w^ithout  betray- 
ing the  strength  of  self-love.  Weak  men, 
when  tliey  get  on  this  topic,  are  commonly 
disgusting :  and  even  when  persons  seem 
willing  to  let  the  truth  be  known,  there  is 
usually  an  effort  discoverable,  to  seek  com- 
pensation, in  something,  for  every  sacrifice 
which  they  make  of  reputation.  But  we  may 
challenge  any  one  to  designate  any  instance, 
in  which  the  least  indication  of  this  moral 
weakness  has  been  given  by  the  Evangelists? 
They  speak  of  themselves  and  their  compa- 
nions, with  the  same  candour  which  charac- 
terizes their  narrative  in  regard  to  others. 


CHRISTIAIC  RELIGION.  89 

They  describe,  in  the  most  artless  manner, 
the  lowness  of  their  origin,  the  meanness  of 
their  occupations,  the  grossness  of  their  igno- 
rance, the  inveteracy  of  therr  prejudices, 
their  childish  contentions  for  superiority, 
their  cowardice  in  the  hour  of  danger,  and 
the  fatal  apostacy  of  one,  and  temporary  de- 
linquency of  another  of  their  number.  If  any 
person  supposes  that  it  is  an  easy  thing  to 
write  as  the  evangelists  have  done,  he  must 
have  attended  very  little  to  this  subject.  The 
fact  is,  it  cannot  be  imitated  now,  when  the 
model  is  fully  before  us.  That  these  unlearn- 
ed men  should  be  able  to  write  books  at  all, 
with  propriety,  is  a  wonderful  thing.  Few 
fishermen  or  mechanics,  confined  all  their 
lives  to  laborious  occupations,  and  untutored 
in  the  art  of  composition,  could  produce, 
without  committing  great  faults,  a  narrative 
of  their  own  lives.  But,  that  men  of  such 
an  education  should  possess  such  self-com- 
mand and  self-denial,  as  is  manifest  in  these 
compositions,  cannot  be  easily  accounted  for 
on  common  principles. 

That,  however,  which  deserves  our  special 
attention,  is  the  absence  of  all  appearance  of 
ill  design.  I  should  like  to  ask  a  candid  in- 
fidel, to  point  out,  in  the  Gospel,  some  fact 
or  speech,  which,  in  the  remotest  degree, 
tends  to  prove,  that  the  writers  had  a  bad 
end  in  view.  I  need  not  say,  that  he  could 
find  nothing  of  the  kind.  Then,  upon  his 
h2 


90  EVIDENCES  OF  THE 

hypothesis,  we  have  this  extraordinary  fact, 
that  four  books,  written  by  impostors  who 
have  imposed  on  the  world  a  series  of  false- 
hoods, should  in  no  part  of  them  betray  the 
least  appearance  of  ill  design,  or  sinister  pur- 
pose. Certainly,  no  other  books,  written  by 
deceivers,  possess  the  same  characteristics. 
We  have  some  instances  of  men  of  learn- 
ing and  piety,  manifesting  uncommon  can- 
dour in  the  accounts  which  they  have  left  of 
their  own  errors,  prejudices,  and  faultsj  but 
in  all  of  them  you  perceive  the  semblance,  if 
not  the  reality,  of  human  frailty.  These 
works,  however,  are  very  valuable.  Some 
eminent  infidels,  also,  have  come  forward, 
before  the  world,  with  confessions,  and 
narratives  of  their  lives,  and  even  of  their 
secret  crimes.  None  has  made  himself  more 
conspicuous  in  this  way  than  J.  J.  Rousseau, 
who  professes  to  exhibit  to  the  world  a  full 
confession  of  his  faults,  during  a  period  of 
many  years.  And  to  do  him  justice,  he  has 
exposed  to  view  moral  turpitude  enough  to 
make,  if  it  were  possible,  a  demon  blush. 
But  this  infatuated  man  gloried  in  his  shame: 
and  declared  it  to  be  his  purpose,  when  call- 
ed before  the  tribunal  of  Heaven,  to  appear 
with  his  book  in  his  hand,  and  present  it  to 
his  Judge  as  his  confession  and  apology. 
Under  the  transparent  covering  of  affectation, 
we  may  observe  the  most  disgusting  pride 
and  arrogance.     While  common  sense  and 


CHRISTIAN  RELIGION.  91 

decency  are  outraged  by  a  needless  confes- 
sion of  deeds  which  ought  not  to  be  once 
named,  he  is  so  far  from  exhibiting  any  thing 
of  the  character  of  a  true  penitent,  that  he  ra- 
ther appears  as  the  shameless  apologist  of 
vice.  By  his  unreserved  disclosures,  he  as- 
pired to  a  new  sort  of  reputation  and  glory. 
Perhaps  there  is  not,  in  any  language,  a  com- 
position more  strongly  marked  with  pride 
and  presumption.  And  his  confessions  were 
manifestly  made  in  a  confidence  of  the  cor- 
ruption of  mankind,  from  whom  he  expected 
much  applause  for  his  candour,  and  small 
censure  for  his  vices  5  but  as  he  has  appealed, 
also,  to  another  tribunal,  we  may  be  permit- 
ted to  doubt,  whether  he  will  there  find  as 
much  applause,  and  as  slight  condemnation, 
as  he  affected  to  expect. 

Between  such  impious  confessions  as  these, 
and  the  simple,  humble,  and  sober  statements 
of  the  Evangelists,  there  can  be  no  compari- 
son. 

There  is  only  one  other  thing  in  the  style 
of  the  Apostles,  which  I  wish  to  bring  to 
view.  In  all  the  detailed  narratives  which 
they  have  given  of  Jesus  Christ,  no  allu- 
sion is  ever  made  to  his  personal  appear- 
ance. We  are  as  much  unacquainted  with 
his  stature,  his  aspect,  his  complexion,  and 
his  gait  and  manner,  as  if  the  gospels  had 
never  been  written.  There  is  profound  wis- 
dom in  this  silence:  yet  I  doubt  whether  any 


92  EVIDEXCZS    OF    THE 

writers,  following  merely  the  impulse  of  their 
own  feelings,  would  have  avoided  every  allu- 
sion to  this  subject. 

V.  There  is  no  just  ground  of  objection  to 
the  testimony,  on  account  of  the  paucity  of 
the  witnesses.  In  regard  to  most  facts  hand- 
ed down  to  us  by  authentic  history,  it  is  sel- 
dom that  we  have  more  than  two  or  three 
historians,  testifying  the  same  things;  and  in 
many  cases,  we  receive  the  testimony  of  one 
as  sufficient,  if  all  the  circumstances  of  the 
fact  corroborate  his  narrative.  But,  here, 
we  have  four  distinct  and  independent  wit- 
nesses, who  were  perfectly  acquainted  with 
the  facts  which  they  relate.  Two  of  these, 
Matthew  and  John,  were  of  the  number  of 
the  twelve  who  accompanied  Jesus  where- 
ver he  went,  and  saw,  from  day  to  day,  the 
works  which  he  performed.  Mark  and  Luke 
.might  also  have  been  eye  witnesses.  Many 
think  that  they  were  of  the  number  of  the  se- 
venty disciples,  sent  out  by  Christ  to  preach; 
but  if  they  were  not,  they  might  have  been 
his  followers,  and  have  been  often  present, 
in  Jerusalem  and  other  places,  where  he  ex- 
hibited his  miracles.  It  is  not  necessary, 
however,  to  resort  to  either  of  these  supposi- 
tions. They  were  contemporaries,  early  dis- 
ciples, constant  companions  of  the  Apostles, 
and  travelled  much  among  the  churches. 
Mark  was  first  the  companion  of  Paul  and 
Barnabas,  and  afterwards  attached  himself  to 


CHRISTIAN    RELIGIOX.  Uo 

Peter,  from  whose  preaching,  according  to 
the  universal  tradition  of  the  early  Fathers, 
he  composed  his  Gospel.  Luke  was  chosen 
bj  the  churches  in  Asia  to  accompany  Paul 
in  his  labours,  and  was  almost  constantly 
with  him,  until  his  first  imprisonment  at 
Rome^  at  which  time,  his  history  of  the  life 
and  labours  of  that  Apostle  terminates. 

Besides  these  four  Evangelists,  who  have 
professedly  written  an  account  of  the  mira- 
cles of  Jesus  Christ,  we  have  the  incidental 
testimony  of  those  Apostles  who  wrote  the 
epistles,  especially  of  Paul,  It  is  ti'ue,  Paul 
was  not  one  of  the  twelve  Apostles  who  ac- 
companied Christ  on  earth;  but  he  became 
an  Apostle  under  ^vxh  circumstances,  as  ren- 
der his  testimony  as  strong  as  that  of  any 
other  witness.  He  informs  us,  that  he  was 
met  by  Jesus  near  to  Damascus,  w^hen  he 
was  **  breathing  out  threatenings  and  slaugh- 
ter" against  the  disciples  of  Christ,  who  ap- 
peared to  him  in  the  midst  of  a  resplendent 
light,  and  spoke  to  him.  From  that  moment 
he  became  his  devoted  follower,  and  the  most 
laborious  and  successful  preacher  of  the  Gos- 
pel. He  abandoned  the  most  flattering 
worldly  prospects  which  any  young  man  in 
the  Jewish  nation  could  have.  He  possessed 
genius,  learning,  an  unblemished  character 
for  religion  and  morality,  Avas  in  high  favour 
with  the  chief  men  of  his  nation,  and  seems 
to  have  been  more  zealous  than  anv  other  in- 


94  EVIDENCES    CF    THE 

dividual,  to  extirpate  Christianity.  How 
can  it  be  accounted  for,  that  he  should  sud- 
denly become  a  Christian,  unless  lie  did  in- 
deed see  the  risen  Jesus?  Instead  of  bright 
worldly  prospects,  which  he  had  before,  he 
WHS  now  subjected  to  persecution  and  con- 
tempt wherever  he  went.  The  catalogue  of 
only  a  part  of  his  sufferings,  which  he  gives 
in  one  of  his  epistles,  is  enough  to  appal  the 
stoutest  heart;  yet  he  never  repented  of  his 
becoming  a  Christian,  but  continued  to  de- 
vote all  his  energies  to  the  promotion  of  the 
Gospel,  as  long  as  he  lived.  This  change  in 
a  person  of  Paul's  character  and  prospects, 
will  never  be  accounted  for  upon  principles 
of  imposture  or  enthusiasm.*  Here,  then, 
we  can  produce  what  deists  often  demand, 
the  testimony  of  an  enemy.  Not  of  one  who 
was  unconvinced  by  the  evidence  of  Chris- 
tianity, which  would  be  an  inconsistent  tes- 
timony, and  liable  to  great  objections,  but 
of  one  whose  mind  had  been  long  inflamed 
with  zeal  against  Christianity;  and  yet,  by 
the  force  of  evidence,  was  converted  to  be  a 
zealous  disciple,  and  retained,  all  his  life,  a 
deep  and  unwavering  conviction  of  the  truth 
of  the  Gospel. t     This  man,  although  he  has 

*  See  Lord  Lyttelton's  Conversion  of  Paul. 

+  There  is  a  remarkable  testimony  to  the  extraor- 
dinary character  and  works  of  Jesus  Christ,  in  Jose- 
phus,  which  has  been  rejected  as  spurious  by  modern 


CHRISTIAN    RELIGION.  95 

not  written  a  Gospel,  has  given  repeated  tes- 
timonies to  the  truth  of  the  leading  facts 
which  are  now  in  question.  Especially,  he 
is  one  of  the  best  witnesses  on  the  subject  of 
the  resurrection  of  Christ;  for  he  not  only 
saw  and  conversed  with  Jesus  after  his  as- 
cension, but  has  informed  us  of  some  circum- 
stances of  great  importance,  not  mentioned 
by  any  of  the  Evangelists.  He  assert^;,  that 
Christ  was  seen  by  five  hundred  persons  at 
one  time,  most  of  whom  were  still  living  when 
he  wrote.  If  there  had  been  any  fal^iehood 
in  this  declaration,  how  soon  must  it  have 
been  detected?  His  letter^:,  no  doubt,  were 
immediately  transcribed,  and  conveyed  to 
every  part  of  the  church,  and  how  easy  would 
it  have  been  to  prove  the  falsehood  of  such  a 
ileclaration,  if  it  had  not  been  a  fact?  But 
almost  every  page  of  Paul's  writings  recog- 
nises as  true  the  resurrection  of  Jesus  Christ. 
It  is  constantly  assumed  as  a  truth  most  as- 
suredly believed  by  all  Christians.  It  is  the 
great  motive  of  exertion,  and  source  of  conso- 
lation in  all  his  epistles.  And  when  he  would 
convince  certain  heretics  of  the  absurdity  of 
denying  the  resurrection  of  the  body,  he    re- 

critics;  not  for  want  of  external  evidence,  for  it  is 
found  in  all  the  oldest  and  best  MSS.,  but  principally, 
because  it  is  conceived  that  Josephus  being  a  Jew 
and  a  Pharisee,  never  could  have  given  such  a  testi- 
monv  in  favour  of  one  in  whom  he  did  not  believe. 


96  EVIDENCES   OF   THE 

(luces  them  to  this  conclusion,  that  "if  the 
dead  rise  not,  then  is  Christ  not  risen," 
which  would  be,  at  once,  to  subvert  the 
Christian  religion.  His  appeal  to  the  com- 
mon assured  belief  of  Christians  is  remarka- 
bly strong,  and  pertinent  to  our  purpose: 
"7/^,"  says  he,  "  Christ  he  not  risen,  then  is 
our  preaching  vain,  and  your  faith  is  also 
vain.  Yea,  and  we  are  found  false  ivitnesses 
of  God;  because  we  have  testijied  of  God  that 
he  raised  up  Christ,  lohom  he  raised  not  up, 
if  so  be  that  the  dead  rise  jiot.--  Would  anv 
maii  in  his  senses  havfe  written  tlius,  if  tlie 
resuirection  of  Christ  had  not  been  a  funda- 
mental article  of  faith  among  Christians,  or 
if  he  had  not  been  fully  persuaded  of  its 
truth?  Had  Paul  been  an  impostor,  would  he 
have  dared  to  appeal  to  five  hundred  persons, 
most  of  whom  were  livinj^,  for  the  truth  of 
what  he  knew  to  be  false  ?  How  easy  and 
how  certain  must  have  been  the  detection  of 
an  imposture  thus  conducted?  The  same  is 
evident  from  the  epistles  of  the  other  Apos- 
tles, and  from  the  Apocalypse.  Now,  when 
we  can  clearly  ascertain  what  any  person>i 
believed  in  relation  to  a  fact,  we  have,  vii- 
tuallv,  their  testimony  to  that  fact;  because. 


monv 


J  ? 


when  they  come  forward  and  give  testi 
explicitly,  they  do  no  more  than  exiuess  the 
conviction  of  their  own  minds.  Certainly, 
then,  if  we  can  by  any  means  ascertain  what 
the  primitive  Christians  believed  in  regard  to 


CHRISTIAN   RELIGION.  97 

the  resurrection  of  Christ,  and  otlier  miracu- 
lous facts,  we  are  in  possession  of  all  the  tes- 
timony which  they  could  give.*  This  is  an 
important  point  as  it  relates  to  the  number 
of  witnesses.  Now,  that  all  Christians  from 
the  beginning,  did  believe  in  the  facts  record- 
ded  in  the  Gospels  and  epistles  of  the  Apos- 
tles, v/e  have  the  strongest  possible  evidence. 
It  is  proved  incontestably,  from  the  tact  of 
their  becoming-  Christians ;  for  how  could 
they  be  Christians  without  faith  in  Christiani- 
ty? unless  any  one  will  be  so  extravagant  as 
to  believe  that  not  only  the  Apostles,  but  all 
their  converts,  were  wilful  deceivers.  It  is 
proved,  also,  from  the  manner  in  which 
Christians  are  addressed  by  the  Apostles  in 
all  the  epistles.  Suppose,  for  a  moment,  that 
the  Corinthian  church  had  no  belief  in  the  re- 
surrection of  Christ,  when  they  received  the 
above  mentioned  epistle  from  Paul,  woidd 
they  not  have  considered  him  perfectly  in- 
sane.'^ But  the  universal  reception  of  the 
Gospels  and  epistles  by  all  Christian  churches 
throughout  the  world,  is  the  best  possible  evi- 
dence that  they  believed  what  they  contained. 
These  books  were  adopted  as  the  creed 
and  guide  of  all  Christians.  It  is  mani- 
fest, therefore,  that  we  are  in  possession  of 
the  testimony  of  the  whole  primitive  church 
to  the  truth  of  the  miracles  recorded  in  the 

*  See  Dr.  Channiiiff's  Dudleiaa  Lecture. 

I 


98  EVIDENCES   OF  THE 

Gospels.  Suppose  a  document  had  come 
down  to  us,  containing  a  profession  of  the 
belief  of  every  person  who  embraced  the 
Christian  religion,  and  a  solemn  attestation 
to  the  facts  on  which  Christianity  is  founded, 
would  any  man  object  that  the  witnessers 
were  too  few?  The  fact  is,  that  we  have  sub- 
stantially this  whole  body  of  testimony.  1 
do  not  perceive  that  its  force  would  bave 
been  sensibly  greater,  had  it  been  transmitted 
to  us  with  all  the  formalities  just  mentioned. 
There  is  therefore  no  defect  in  the  number  of 
witnesses.  If  every  one  of  the  twelve 
Apostles  had  written  a  Gospel,  and  a  hun- 
dred other  persons  had  done  the  same,  the 
evidence  would  not  be  essentially  improved. 
We  should  have  no  more,  after  all,  than  the 
testimony  of  the  whole  primitive  church, 
which,  as  has  been  proved,  we  possess  al- 
ready. 

Vi.  The  credibility  of  the  testimony  is  not 
impaired  by  any  want  of  agreement  among 
the  witnesses.  In  their  attestation  to  the 
leading  liicts,  and  to  the  doctrines  and  cha- 
racter of  Christ,  they  are  perfectly  harmo- 
nious. The  selection  of  facts  by  the  several 
Evangelists  is  different,  and  the  same  fact  is 
sometimes  related  more  circumstantially  by 
one  than  another;  yet  there  is  no  inconsis- 
tency between  them.  In  their  general  cha- 
racter and  prominent  features,  there  is  a 
beautiful  harmony  in  the  Gospels.     There  is 


CHRI3T1AIC  llELIGIOX.  '  99 

no  differerice  which  can  aflect,  in  the  judg- 
ment of  the  impartial,  the  credibility  of  the 
testimony  which  they  contain.  If  all  the 
Evangelists  had  recorded  precisely  the  same 
facts,  and  all  the  circumstances  in  the  same 
order,  the  Gospels  would  have  the  ap- 
pearance of  having  been  w^ritten  in  concert, 
which  would  weaken  their  testimony.  But 
it  is  almost  demonstrable  from  internal  evi- 
dence, that  the  Evangelists,  with  the  excep- 
tion of  John,  never  had  seen  each  other's  pro- 
ductions before  they  wrote.  Their  agree- 
ment, therefore,  ought  to  have  the  effect  of 
witnesses  examined  apart  from  each  other; 
and  their  discrepances  serve  to  prove  that 
there  could  be  no  concerted  scheme  to  de- 
ceive; for,  in  that  case,  every  appearance  of 
this  kind  would  have  been  carefully  removed. 

1  am  aware,  liowever,  tliat  on  the  ground 
of  supposed  contradictions,  or  irreconcileable 
discrepances,  the  most  formidable  attacks 
have  been  made  on  Christianity.  It  is  en- 
tirely incompatible  with  the  narrow  limits  of 
this  essay,  to  enter  into  a  consideration  of  the 
various  methods  which  have  been  adopted  for 
harmonizing  the  Gospels,  and  removing  the 
difficulties  wliich  arise  from  their  variations. 
I  can  only  make  a  few  general  observations 
with  the  view  of  leading  the  reader  to  the 
proper  principles  of  solution. 

It  ought  to  be  kept  in  mind,  that  the  Gos- 
pels were  written  almost  two  thousand  years 


100  EVIDENCES    OF  THE 

ago,  in  a  language  not  now  spoken?  in  a  re- 
mote country,  whose  manners  and  customs 
were  very  different  from  ours.  In  all  such 
cases,  there  vnW  be  obscurities  and  diflBcul- 
ties,  arising  entirely  from  the  imperfection  of 
our  knowledge. 

The  Gospels  do  not  purport  to  be  regular 
histories  of  events  arranged  in  exact  chrono- 
lopcal  order,  but  a  selection  of  important 
facts,  out  of  a  much  greater  number  left  unno- 
ticed. The  time  when,  or  the  place  where 
these  facts  occurred,  is  of  no  consequence  to 
the  end  contemplated  by  the  Evangelists.  In 
their  narratives,  therefore,  they  have  some- 
times pursued  the  order  of  time^  and  in  other 
cases,  the  arrangement  has  been  suggested 
by  the  subject  previously  treated,  or  by  some 
other  circumstance. 

In  recording  a  miracle,  the  number  of  per- 
sons benefited  is  not  of  much  consequence; 
the  miracle  is  the  same,  whether  sight  be  re- 
stored to  one  person,  or  two;  or  whether  de- 
mons be  expelled  from  one,  or  many.  If  one 
historian,  intent  on  recording  the  extraordi- 
nary fact,  selects  the  case  of  one  person,  which 
might,  on  some  accounts,  be  more  remarkable, 
and  another  mentions  two,  there  is  no  con- 
tradif'tion.  If  they  had  professed  to  give  an 
accurate  account  of  the  number  healed,  there 
•would  be  ground  for  this  objection;  but  this 
was  no  part  of  the  design  of  the  Evangelists. 

If  a  writer,  with  a  view  of  exhibitino;  the 


GHllISTIAX  RELIGIOIsT.  101 

skill  of  an  oculist,  should  mention  a  le- 
mai'kable  instance  of  sight  being  restored  to 
a  person  who  had  been  long  blind,  it  could 
not  be  fairly  inferred  from  the  narrative,  that 
no  other  persons  received  the  same  benefit  at 
that  time;  and,  if  another  person  should  give 
a  distinct  account  of  all  the  cases,  there  would 
be  no  contradiction  between  these  witnesses. 
All  the  difference  is,  that  one  selects  a  pro- 
minent fact  out  of  manyi  the  other  descends 
to  all  the  particulars. 

There  is  no  source  of  difficulty  more  usual, 
than  the  confounding  of  things  which  are  dis- 
tinct. The  narratives  of  events  truly  distinct, 
may  have  so  striking  a  similarity,  that  the 
cursory  reader  will  be  apt  to  confound  them. 
It  has  been  remarked  by  a  learned  man,*  that 
if  the  two  miracles  of  feeding  the  multitude, 
had  been  mentioned  by  two  different  evange- 
lists, each  mentioning  one,  it  would  have  been 
supposed  by  many  that  they  were  accounts 
of  the  same  occurrence,  and  that  the  evange- 
lists did  not  agree  in  their  testimony;  but  in 
this  case,  both  these  miracles  are  distinctly 
related  by  the  same  evangelist,  and  distinctly 
referred  to  by  Christ,  in  his  conversation  witli 
his  disciples.  This  confounding  of  distinct 
things  is  never  more  commonly  done,  than 
when  a  fact  was  attended  with  a  great  num- 
ber of  circumstances  and   occurrences,    ra- 

*  Dr.  Macknight. 

i2 


102  EVIDENCES  OF  THE 

pidly  succeeding  each  other,  and  the  histo- 
rian mentions  omv  a  few  out  of  many.  This 
remark  is  fully  verified  with  respect  to 
Christ's  resurrection.  The  narrative  of  all 
the  evangelists  is  very  concise.  Few  particu- 
lars are  mentioned  5  and  yet  from  the  nature 
of  the  case,  there  must  have  been  an  extraor- 
dinary degree  of  agitation  among  the  disciples; 
a  great  running  from  one  part  of  Jerusalem 
to  another  to  tell  the  news,  and  a  frequent 
passing  to  and  from  the  sepulchre.  It  is  not 
wonderful,  therefore,  that,  as  each  evange- 
list mentions  only  a  few  of  the  accompany- 
ing occurrences,  there  should  seem,  at  first 
view,  to  be  some  discrepance  in  their  ac- 
counts. 

Companies  of  women  are  mentioned  by 
each,  and  it  is  hastily  taken  for  granted,  that 
they  were  all  the  same;  and  the  objector  pro- 
ceeds on  the  supposition,  that  these  women 
all  arrived  at  the  sepulchre  at  the  same  time, 
and  that  they  continued  together.  He  forgets 
to  take  into  view,  that  the  persons  w^ho  might 
agree  to  meet  at  the  sepulchre,  probably 
lodged  at  very  different  distances  from  the 
place,  and  allows  nothing  for  the  agitation 
and  distraction  produced  by  the  reports  and 
visions  of  this  interesting  morning.  But  on 
this,  as  on  several  other  subjects,  we  are  in- 
debted to  the  enemies  of  revelation  for  being 
the  occasion  of  bringing  forward  able  men, 
who  have  shed  so  much  light  on  this  part  of 


CHRISTIAN  RELIGION.  105 

the  Gospel  history,  that  even  the  appearance 
of  discrepance  is  entirely  removed.^ 

The  genealogy  of  Jesus  Christ,  as  given  by 
Matthew  and  Luke,  has  furnished  to  moderu 
infidels  much  occasion  of  cavil;  but  it  ou»ht 
to  be  sufficient  to  silence  these  objectors,  that 
the  early  enemies  of  Christianity  made  no  ob- 
jections on  this  ground.  If  one  of  these  is 
the  genealogy  of  Joseph,  and  the  otiier  of 
Mary,  there  will  be  no  discrepance  between 
them.  Why  it  was  proper  to  give  the  de- 
scent of  Joseph,  the  husband  of  Mary,  it  is 
not  now  necessary  to  inquire.  But  on  this 
whole  subject,  I  would  remark,  that  we  are 
very  little  acquainted  with  the  plan  on  which 
genealogical  tables  were  constructed.  It  seems 
to  have  been  a  very  intricate  business,  and  it 
is  not  surprising  that  we  should  be  at  a  loss 
to  elucidate  every  difficulty. 

Again,  it  is  highly  probable,  that  these  lists 
were  taken  from  some  genealogical  tables  of 
the  tribe  and  family  of  the  persons  to  whom 
they  refer.  Every  family  must  have  had  ac- 
cess to  such  tables,  on  account  of  their  inherit- 
ance. Public  tables  of  acknowledged  authority, 
would  be  far  better  for  the  purpose  which  the 
evangelists  had  in  view,  than  new  ones,  even 
though  these  should  have  been  more  full  and 

*  See  West  on  the  Resurrection  ;  Townson  ;  Mac- 
knight's  Harmony  and  Credulity ;  Ditton  on  the  Re- 
surrection ;  Sherlock. 


104  EVIDEXCEi  OF  THE 

accurate.  These  genealogies  had  no  other 
object  than  to  prove  that  Jesus  of  Nazareth 
Avas  a  lineal  descendant  of  David  and  Abra- 
ham; which  purpose  is  completely  answered 
by  them;  and  there  are  no  difficulties  which 
may  not  be  accounted  for,  by  our  ignorance 
of  the  subject. 

Finally,  it  may  be  admitted,  that  some 
slight  inaccuracies  may  have  crept  into  the 
copies  of  the  New  Testament,  through  the 
carelessness  of  transcribers.  It  is  impossible 
for  men  to  write  the  whole  of  a  book  without 
making  some  mistakes;  and  if  there  be  some 
small  discrepances  in  the  Gospels,  v/ith  re- 
spect to  names  and  numbers,  they  ought  to 
be  attributed  to  this  cause. 

VII.  The  witnesses  of  the  miracles  of 
Christ  could  have  had  no  conceivable  motive 
for  propagating  an  imposture.  That  they 
were  not  themselves  deceived  is  manifest 
from  the  nature  of  the  facts,  and  from  the  full 
opportunity  which  they  had  of  examining 
them.  It  is  evident,  therefore,  that  if  the 
miracles  recorded  by  them  never  existed, 
they  were  wilful  impostors.  They  must  have 
wickedly  combined  to  impose  upon  the  world. 
But  what  motives  could  have  influenced  them 
to  pursue  such  a  course,  we  cannot  imagine: 
or  now  men  of  low  condition  and  small  edu- 
cation should  have  ever  conceived  it  possible 
to  deceive  the  world,  in  such  a  case,  is  equally 
inconceivable.     These  men  had  worldly  in- 


CHRISTIAN  RELIGION.  105 

terests,  which  it  was  rational  for  them  to  re- 
gard; but  everv  thing  of  this  kind  was  fulij 
relinquished.  They  engaged  in  an  enterprise, 
not  only  dangerous,  but  attended  with  certain 
and  immediate  ruin  to  all  then-  worldly  inte- 
rests. They  exposed  themselves  to  the  in- 
dignation of  all  in  authority,  and  to  the 
outrageous  fury  of  the  multitude.  They  must 
have  foreseen,  that  they  would  bring  down 
upon  themselves  the  vengeance  of  the  civil 
and  ecclesiastical  powers,  and  that  every 
species  of  suffering  awaited  them.  Their 
leader  was  crucified,  and  what  could  they  ex- 
pect from  declaring  that  he  was  alive,  and 
had  performed  wonderful  miracles?  If  they 
could  have  entertained  any  hopes  of  exemp- 
tion from  evils  so  apparent,  experience  must 
soon  have  convinced  them,  that  they  had  en- 

faged  not  only  in  a  wicked  but  most  unpro- 
table  undertaking.  It  was  not  long  after 
they  began  their  testimony,  before  they  were 
obliged  to  endure  unrelenting  persecution 
from  Jews  and  Gentiles.  Could  the}^  have 
been  influenced  by  a  regard  to  fame?  What 
renown  could  they  expect  from  proclaiming 
a  crucified  man  to  be  their  master,  and  the 
object  of  all  their  hope  and  confidence?  If 
this  was  their  object,  why  did  they  give  all 
the  glory  to  another,  who  was  dead?  Uut 
the  fact  is,  instead  of  fame,  they  met  with 
infamy.  No  name  was  ever  more  derided 
and  hated  than  that  of  Christian.    Thev  were 


106  EVIDEXCE3  OF  THE 

vilified  as  the  most  contemptible  miscreants 
that  ever  lived:  as  the  refuse  and  offscour- 
ing  of  all  things;  as  the  pests  and  disturbers 
of  society,  and  the  enemies  of  the  gods. 
They  were  pursued  as  outlaws,  and  punished 
for  no  other  reason  but  because  they  acknow- 
ledged themselves  to  be  Christians.  Would 
men  persevere  in  propagating  an  imposture 
for  such  fame  as  this?  It  cannot  be  supposed 
that  they  expected  their  compensation  in  ano- 
ther world;  for,  the  supposition  is,  that  they 
Avere  wilful  impostors,  who  were  every  day 
asserting,  in  the  most  solemn  manner,  what 
they  knew  to  be  utterly  false.  It  would  be 
as  reasonable  to  suppose  that  the  murderer, 
or  highway  robber,  is  influenced,  in  the  com- 
mission of  his  atrocious  crimes,  by  the  hope 
of  a  future  reward. 

The  only  alternative  is,  to  suppose  that 
they  were  fanatics:  as  it  is  known  that  men, 
under  the  government  of  enthusiasm,  con- 
temn all  the  common  considerations  which 
usually  influence  human  conduct;  and  often 
act  in  a  way  totally  unaccountable.  This  re- 
presentation of  enthusiasm  is  just,  but  it  will 
not  answer  the  purpose  for  which  it  is  brought. 
Enthusiasts  are  always  strongly  persuaded  of 
the  truth  of  the  religion  which  they  wish  to 
propagate;  but  these  men,  upon  the  hypothesis 
under  consideration,  knew  that  all  which  they 
said  was  false.  Enthusiasm  and  imposture 
are  irreconcilable.     It  is  true,  that  what  be- 


CHRISTIAN  RELIGION  107 

gins  in  enthusiasm  may  end  in  imposture; 
but  in  this  case,  the  imposture  must  have 
been  the  beginning,  as  well  as  the  end,  of  the 
whole  business.  There  was  no  room  for  en- 
thusiasm, all  was  imposture,  if  the  facts  re- 
ported were  not  true.  But  the  best  evidence 
that  the  evangelists  were  not  wild  fanatics,  is 
derived  from  their  writings.  These  are  at 
the  greatest  remove  from  the  ravings,  or  reve- 
ries, of  enthusiasm.  They  are  the  most  sim- 
ple, grave,  and  dispassionate  narratives,  that 
were  ever  written.  These  books,  certainly, 
were  not  the  production  of  crazy  fanatics. 
The  writers  are  actuated  by  no  phrenzy;  they 
give  no  indication  of  a  heated  imagination; 
they  speak,  uniformly,  the  language  of  ••  truth 
and  soberness." 

VIII.  But  if  we  could  persuade  ourselves, 
that  the  apostles  might  have  been  actuated  by 
some  unknown  and  inconceivable  motive,  to 
forge  the  whole  account  of  Christ's  miracles, 
and  were  impelled  by  some  unaccountable 
phrenzy,  to  persevere,  through  all  difficulties 
and  sufferings,  to  propagate  lies;  yet,  can  we 
believe,  that  they  could  have  found  followers, 
in  the  very  country  and  in  the  very  city, 
where  the  miracles  were  stated  to  have  been 
performed  ? 

When  these  accounts  of  stupendous  and 
numerous  miracles  were  published  in  Jerusa- 
lem, where  the  apostles  began  their  testimony, 
what  would  the  people  think."     Would  they 


108  EVIDENCES    OF    THE 

not  saV")  '•  These  men  bring  strange  things  to 
our  ears?  They  tell  us  of  wonders  wrought 
among  us,  of  which  we  have  never  before 
heard.  And  they  would  not  only  have  us  to 
believe  their  incredible  story,  but  forsake  all 
that  we  have,  abandon  our  friends,  and  relin- 
quish the  religion  of  our  forefathers,  received 
from  God:  and  not  only  so,  but  bring  upon 
ourselves  and  families,  the  vengeance  of  those 
that  rule  over  us,  and  the  hatred  and  reproach 
of  all  men."  Is  it  possible  to  believe,  that 
one  sane  person  would  have  received  their 
report? 

Besides,  the  priests  and  rulers,  who  had 
put  Jesus  to  death,  were  deeply  interested  to 
prevent  the  circulation  of  such  a  story.  It 
implicated  them  in  a  horrid  crime,  "^ould 
they  not  have  exerted  themselves  to  lay  open 
the  forgery,  and  would  there  have  been  the 
least  difficulty  in  accomplishing  the  object, 
if  the  testimony  of  these  witnesses  had  been 
false?  The  places  of  many  of  the  miracles  are 
recorded,  and  the  names  of  the  persons  healed 
or  raised  from  the  dead,  mentioned.  It  was 
only  one  or  two  miles  to  the  dwelling  of 
Lazarus;  how  easy  would  it  have  been  to 
prove,  that  the  story  of  his  resurrection  was 
a  falsehood,  had  it  not  been  a  fact?  Indeed, 
Jerusalem  itself,  and  the  temple,  were  the 
scenes  of  many  of  the  miracles  ascribed  to 
Christ.  As  he  spent  much  time  in  that  city, 
it  is  presumable,  that  not  a  person  residing 


CHRISTIAN  RELIGION-.  109 

there,  could  have  been  totally  ignorant  of 
facts,  which  must  have  occupied  the  attention 
and  excited  the  curiosity  of  every  body.  An 
imposture  like  this  could  never  be  successful, 
in  such  circumstances.  The  presence  of  an 
interested,  inimical,  and  powerful  body  of 
nien,  would  soon  have  put  down  every  attempt 
at  an  imposition  so  gross  and  groundless.  If 
the  apostles  had  pretended,  that  at  some  re- 
mote period,  or  in  some  remote  country,  a 
man  had  perfoimed  miracles,  they  might  have 
persuaded  some  weak  and  credulous  persoiis; 
but  they  appealed  to  the  people  to  whom  tliey 
preached,  as  the  witnesses  of  what  they  re- 
lated. No  more  than  a  few  weeks  had 
elapsed  after  the  death  of  Jesus,  before  this 
testimony  was  published  in  Jerusalem:  and, 
notwithstanding  all  the  opposition  of  those 
in  authority,  it  was  received,  and  multitudes 
willingly  oftered  themselves  as  the  disciples 
of  him  whom  they  had  recentlv  crucified. 

The  success  of  the  Gospel,  under  the  cir- 
cumstances of  its  first  publication,  is  one  of 
the  most  wonderful  events  recorded  in  liis- 
tory,  and  it  is  a  fact  beyond  all  dispute.  In 
a  little  time,  thousands  of  persons  embraced 
the  Christian  religion,  in  Jerusalem,  and  in 
other  parts  of  Judea.  In  lieathen  countries,  its 
success  was  still  more  astonishing.  Churches 
were  planted  in  all  the  principal  cities  of  the 
Roman  Empire,  before  half  a  century  luid 
elapsed  from  the  resurrecticm  of  Christ.     Tlie 


-^ 


110  EVIDENCES    OF    THE 

fires  of  persecution  raged;  thousands  and  tens 
of  thousands  of  unoffending  Christians  were 
put  to  death,  in  a  cruel  manner;  yet  this  cause 
seemed  to  prosper  the  more;  so  that  it  be- 
came a  proverb,  that  "the  blood  of  the  martyrs 
was  the  seed  of  the  Church."  And  it  went 
on  increasing  and  prevailing,  until,  in  less 
than  three  centuries,  it  became  the  religion 
of  the  empire. 

Learned  infidels  have  in  vain  attempted  to 
assign  an  adequate  cause  for  this  event,  on 
natural  principles.  Gibbon,  as  has  been  be- 
fore stated,  exerted  all  his  ingenuity  to  ac- 
count for  the  progress  and  establishment  of 
Christianity;  but  although  he  has  freely  in- 
dulged conjecture,  and  disregarded  the  testi- 
mony of  Christians,  his  efforts  have  been 
unavailing.  The  account  which  he  has  given 
is  entirely  unsatisfactory.  Upon  the  deistical 
hypothesis,  it  is  a  grand  revolution,  without 
any  adequate  cause.  That  a  few  unlearned 
and  simple  men,  mostly  fishermen  of  Galilee, 
should  have  been  successful  in  changing  the 
religion  of  the  world,  without  power  or  patron- 
age, and  employing  no  other  weapons  but 
persuasion,  must  forever  remain  an  unac- 
countable thing,  unless  we  admit  the  reality 
of  miracles  and  supernatural  aid. 

The  argument  from  the  rapid  and  extensive 
progress  of  the  Gospel  may  be  estimated,  if 
we  consider  the  following  circumstances. 

1.  The  insufficiencv  of  the  instruments  to 


CHRISTIAN    RELIGIOX.  Ill 

accomplish  such  a  work  without  supernatural 
aid.  They  had  neither  the  learning  nor  ad  - 
dress  to  make  such  an  impression  on  the 
minds  of  men,  as  was  requisite,  to  bring  about 
such  a  revolution. 

2.  The  places  in  which  the  Gospel  was  first 
preached,  and  had  greatest  success,  furnish 
proof  that  it  could  not  have  been  propagated 
merely  by  human  means.  These  were  not 
obscure  corners,  remote  from  the  lights  of 
science,  but  the  most  populous  and  polished 
cities,  where  every  species  of  the  learning  of 
the  age  way  concentrated,  and  whither  men 
of  learning  resorted.  Damascus,  Antioch, 
Ephesus,  Corinth,  Philippi,  and  Rome,  fur- 
nished the  theatre  for  the  first  preachers  of 
the  Gospel.  It  is  believed,  that  there  was  no 
conspicuous  city,  in  the  central  part  of  the 
Roman  Empire,  in  which  a  Christian  church 
was  not  planted,  before  the  death  of  the 
Apostles.  And  it  ought  to  be  remembered, 
that  this  did  not  occur  in  a  dark  age,  but  in 
what  is  acknowledged  by  all  to  be  the  most 
enlightened  age  of  antiquity:  it  was  the  period 
which  immediately  succeeded  the  Augustan- 
Age,  so  much  and  so  deservedly  celebrated 
for  its  classical  authors.  If  the  Gospel  had 
been  an  imposture,  its  propagators  would 
never  have  gone  to  such  places,  in  the  first 
instance;  or  if  they  had,  they  could  not  have 
escaped  detection. 

3.  The  obstacles  to  be  overcome  were  great, 


112  EVIDEXCE3    OF    THE 

and  insurmountable  by  human  effort.  The 
people  were  all  attached  to  the  respective 
superstitions  in  which  they  had  been  edu- 
cated, and  which  were  well  adapted  to  retain 
their  hold  of  corrupt  minds.  How  difficult 
it  is  to  obtain  even  a  hearing,  from  people  in 
such  circumstances,  is  manitest  from  the  ex- 
perience of  all  missionaries,  in  modern  times. 
Philosophers,  priests,  and  rulers  were  com- 
bined against  them.  All  that  learning,  elo- 
quence, prejudice,  interest  and  power,  could 
oppose  to  them,  stood  in  their  way. 

4.  It  would  have  been  impracticable  for  a 
few  unlettered  Jews  to  acquire  the  languages 
of  all  the  nations  among  whom  the  Gospel 
spread,  in  so  short  a  time.  They  must  have 
had  the  gift  of  tongues,  or  this  conc[uest  could 
never  have  been  achieved.  Besides,  it  ought 
to  be  remembered,  that  Jews  were  held  in  great 
contempt,  by  all  the  surrounding  nations. 
A  few  persons  of  this  nation,  presenting  them- 
selves as  the  teachers  of  a  new  religion,  and 
exhibiting  a  very  mean  appearance,  as  must 
have  been  the  case,  would  have  called  forth 
nothing  but  derision  and  contempt,  in  any  of 
the  large  cities  in  the  Empire.  It  is  more 
unlikely  that  they  should  have  been  able  to 
make  many  converts,  than  it  would  be  now, 
for  a  few  poor  Jewish  mechanics,  to  proselyte 
to  Judaism,  vast  multitudes,  in  all  the  prin- 
cipal cities  of  Europe  and  America.* 

*  See  Dr.  Smith's  Lectures  on  the  Evidences  of  Christianity. 


CHRISTIAN    RELIGION.  113 

5.  The  terms  of  discipleship  which  the 
Apostles  proposed,  and  the  doctrines  which 
they  preached,  were  not  adapted  to  allure  and 
flatter  the  people,  but  must  have  been  very 
repulsive  to  the  minds  of  men. 

6.  Many  Christians  were  cut  off  by  perse- 
cution, but  still  Christianity  made  progress, 
and  was  extended  in  all  directions.  Because 
Christianity  increased  and  flourished  under 
bloody  persecutions,  many  persons  have 
adopted  it  as  a  maxim,  that  persecution  has  a 
tendency  to  promote  any  cause,"  than  which 
it  is  difficult  to  conceive  of  any  thing  more 
contrary  to  common  sense  and  expeiience. 
In  most  cases,  by  cutting  off  the  leaders  of  a 
party,  however  furious  their  fanaticism,  the 
cause  will  decline,  and  soon  become  extinct 
The  increase  of  Christianity,  under  ten  bloody 
persecutions,  can  only  be  accounted  for,  by 
supposing  that  God,  by  his  supernatural  aid, 
and  by  his  grace  on  the  hearts  of  men,  per- 
suaded them  to  embrace  the  truth,  and  in- 
spired them  with  more  than  heroic  fortitude, 
in  suffering  for  the  sake  of  their  religion. 

IX.  The  Apostles,  and  many  of  the  primi- 
tive Christians,  attested  the  truth  by  martyr- 
dom. They  sealed  their  testimony  with  their 
blood.  To  this  argument  it  is  sometimes 
answered,  that  men  may  suffer  martyrdom 
for  a  false  as  well  as  a  true  religion;  and  that, 
in  fact,  men  have  been  willing  to  die  for 
opinions  in  direct  opposition  to  each  other. 


114  EVIDENCES    OF    THE 

While  this  is  admitted,  it  does  not  affect  the 
argument  now  adduce<l.  All  that  dying  for 
an  opinion  can  prove,  (and  of  this  it  is  the, 
best  possible  evidence)  is  the  sincerity  of  the 
person.  But  in  the  case  before  us,  the  sin- 
cerity of  the  witnesses  proves  the  facts  m 
question;  for  we  have  seen  that  they  could 
not  themselves  have  been  deceived.  Every 
martyr  had  the  opportunity  of  knowing  the 
truth  of  the  facts  on  which  Christianity  was 
founded,  and  by  suffering  death  in  attestation 
of  them,  he  has  given  the  most  impressive 
testimony  that  can  be  conceived. 

The  sufferings  of  the  primitive  Christians, 
for  their  religion,  were  exceedingly  great,  and 
are  attested  by  Heathen  as  well  as  Christian 
writers.  It  is  a  circumstance  of  great  im- 
portance in  this  argument,  that  they  could  at 
once  have  escaped  all  these  torments,  by  re- 
nouncing Christianity.  To  bring  them  to  this, 
was  the  simple  object  of  their  persecutors; 
and  uniformly  it  was  put  to  their  choice,  to 
offer  sacrifice  or  incense  to  the  Heathen  gods, 
or  be  tormented.  One  word  would  have  been 
sufficient  to  deliver  them;  one  easy  action 
would  have  restored  them  to  worldly  comforts 
and  honours.  But  they  steadfastly  adhered  to 
their  profession.  Some,  indeed,  were  over- 
come by  the  cruelty  of  their  persecutors;  but 
was  it  ever  heard  that  any  of  them  confessed 
that  there  was  any  fraud  or  imposture  among 
them.^     So  far  from  it,  that  they  whose  cou- 


CHRISTIAN    RELIGION.  115 

rage  failed  them  in  the  trying  hour,  wers 
commonly  deep  penitents  on  account  of  their 
weakness,  all  the  rest  of  then'  days.  Let  it 
be  remembered,  that  no  person  suffered  for 
Christianity  through  necessity.  Every  mar- 
tyr made  a  voluntary  sacrifice  of  himself,  to 
maintain  the  truth,  and  to  preserve  a  good 
conscience.  There  is  yet  another  light  in 
which  the  sufferings  of  the  primitive  Chris- 
tians ought  to  be  viewed.  It  is  the  temper 
with  which  they  endured  every  kind  of  tor- 
ment. Here  again  is  a  problem  for  the  deist 
to  solve.  Persons  of  all  ages,  of  all  condi- 
tions in  life,  and  of  both  sexes,  exhibited  un- 
der protracted  and  cruel  torments,  a  fortitude, 
a  patience,  a  meekness,  a  spirit  of  charity 
and  forgiveness,  a  cheerfulness,  yea,  often  a 
triumphant  joy,  of  which  there  are  no  exam- 
ples to  be  found  in  the  history  of  the  world. 
They  rejoiced  when  they  were  arrested; 
cheerfully  bid  adieu  to  their  nearest  and 
dearest  relatives;  gladly  embraced  the  stake; 
welcomed  the  wild  beasts  let  loose  to  devour 
them;  smiled  on  the  horrible  apparatus  by 
which  their  sinews  were  to  be  stretched,  and 
their  bones  dislocated  and  broken;  uttered  no 
complaint;  gave  no  indication  of  pain  when 
their  bodies  were  enveloped  in  flames;  and 
when  condemned  to  die,  begged  of  their 
friends  to  interpose  no  obstacle  to  their  feli- 
city, (for   such  they  esteemed  martyrdom,) 


116  EVIDENCES    OF    THE 

not  even  bj  prayers  for  their  deliverance.* 
What  more  than  human  fortitude  was  this? 
By  what  spirit  were  these  despised  and  per- 
secuted people  sustained?  What  natural 
principles,  in  the  human  constitution,  can 
satisfactorily  account  for  such  superiority  to 
pain  and  death?  Could  attachment  to  an 
impostor  inspire  them  with  such  feelings? 
No,  it  was  the  promised  presence  of  the  risen 
Jesus  which  upheld  them,  and  filled  them 
with  assurance  and  joy.  It  was  the  Para- 
clete, promised  by  their  Lord,  who  poured 
into  their  hearts  a  peace  and  joy  so  complete, 
that  they  were  scarcely  sensible  of  the  wounds 
inflicted  on  their  bodies. 

Proud  and  obstinate  men  may,  for  aught  I 
know,  suflfer  death  for  what  they  are  secretly 
convinced  is  not  true;  but  that  multitudes, 
of  all  conditions,  should  joyfully  suffer  for 
what  they  knew  to  be  an  imposture,  is  im- 
possible. Tender  women,  and  venerable  old 
men,  were  among  the  most  conspicuous  of 
the  martyrs  of  Jesus.  They  loved  not  their 
lives  unto  the  death,  and  having  given  their 
testimony  and  sealed  it  with  their  blood,  they 
are  now  clothed  in  white  robes,  and  beaV 
palms  in  their  hands,  and  sing  the  song  of 
Moses  and  the  Lamb.  Blessed  martyrs!  they 
have  rested  from  their  labours,  and  their 
works  have  followed  them. 

*  See  the  Epistles  of  Ignatius  and  Polycarp. 


CHRIoTIAX  RELIGIOX,  117 

The  last  particular  which  I  shall  mention, 
to  set  the  testimony  ot"  the  witnesses  to  the 
miracles  of  the  Gospel  in  its  true  light,  ie>, 
that  there  is  no  counter  testimony.  These 
witnesses  have  never  been  confronted  and 
contradicted  by  others.  Whatever  force  or 
probability  their  declarations  are  entitled  to, 
from,  the  circumstances  of  the  case,  and  from 
the  evidences  which  we  possess  of  their  in- 
tegrity and  intelligence,  suffers  no  deduc- 
tion, on  account  of  other  persons  giving  a  dif- 
ferent testimony. 

Tjie  Jewish  priests  and  rulers  did,  indeed, 
cause  to  be  circulated,  a  story  relative  to  the 
dead  body  of  Christ,  contrary  to  the  testi- 
mony of  the  apostles,  Avhich  has  been  handed 
down  to  us  by  the  evangelists.  They  hired 
the  soldiers  to  report,  that  Christ's  disciples 
had  come  by  night,  and  stolen  the  body 
while  they  slept:  a  story  too  absurd  and  in- 
consistent to  require  a  moment's  refutation. 
But  as  the  body  was  gone  out  of  tlieir  pos- 
session, they  could  not,  perhaps,  have  invent- 
ed any  thing  more  plausible.  It  proved  no- 
thing, however,  except  that  the  body  was 
removed  while  the  soldiers  slept,  and  for 
aught  they  could  testify,  might  have  risen 
from  the  dead,  according  to  the  testimony  of 
the  apostles. 

Deists  sometimes  demand  the  testimony 
of  the  enemies,   as  well  as  the  friends  of 


118  EVIDENCES  Ox   THE 

Christianity.  To  which  I  would  reply,  tliat 
the  silence  of  enemies  is  all  that  can  be  rea- 
sonably expected  from  them.  That  they 
should  come  forward,  voluntarily,  with  tes- 
timony in  favour  of  a  religion,  which,  through 
prejudice  or  worldly  policy,  they  opposed, 
could  not  reasonably  be  expected.  Now, 
since  they  would  have  contradicted  these 
facts  if  it  had  been  in  their  power,  their  not 
doing  so  furnishes  the  strongest  negative  evi- 
dence which  we  can  possess.  And  no  other 
evidence,  but  that  which  is  negative,  or 
merely  incidental,  ought  to  be  expected  from 
the  enemies  of  the  Gospel;  unless,  like  Paul, 
they  were  convinced  by  the  evidence  exhibit- 
ed to  them.  But  no  denial  of  the  reality  of 
the  miracles  of  Christ  has  reached  us  from 
any  quarter.  As  far  as  we  have  any  ac- 
counts, there  is  no  reason  to  think,  that  they 
were  ever  denied  by  his  most  implacable 
enemies.  They  said  that  he  performed  his 
works  by  the  help  of  Beelzebub.  The  first 
heathen  writers  against  Christianity  did  not 
dare  to  deny  Christ's  miracles.  Neither 
Celsus,  Porphyry,  Hierocles,  nor  Julian, 
pretend  that  these  facts  were  entirely  false; 
for  they  attempted  to  account  for  them. 
The  Jewish  Rabbles,  in  the  Talmud,  ac- 
knowledge these  miracles,  and  pretend  that 
they  were  wrought  by  magic,  or  by  the  power 
of  the  venerable  name  of  Jehovah,  called 


CHRISTIAN  RELIGION.  119 

tetragrammaton,  which  they  ridiculously  pre- 
tend, Jesus  stole  out  of  the  temple,  and  by 
which  he  performed  wonderful  works. 

From  what  has  been  said,  I  trust  it  is  suf- 
ficiently manifest,  that  we  have  such  testi- 
mony for  the  miracles  of  the  New  Testament 
as  will  render  them  credible  in  the  view  of 
all  impartial  persons.  We  have  shown,  that  the 
miracles  recorded  are  real  miracles;  that  they 
were  performed  in  an  open  and  public  manner; 
that  the  witnesses  could  not  possibly  have 
been  deceived  themselves;  that  enemies  had 
every  opportunity  and  motive  for  disproving 
the  facts,  if  they  had  not  been  true;  that 
there  is  every  evidence  of  sincerity  and  ho- 
nesty in  the  evangelists;  that  the  Epistles  of 
the  Apostles  furnish  strong  collateral  proof 
of  the  same  facts;  that  all  Christians  from 
the  beginning,  must  have  believed  in  these 
miracles,  and  they  must  therefore  be  consi- 
dered competent  witnesses;  that  none  of  the 
witnesses  could  have  any  motive  to  deceive; 
that  they  never  could  have  succeeded  in  impos- 
ing such  a  fraud  on  the  world,  if  they  could  have 
attempted  it;  that  it  would  have  been  the 
easiest  thing  in  the  world  for  the  Jewish 
rulers  to  have  silenced  such  reports,  if  they 
had  been  false;  that  the  commencement  of 
preaching  at  Jerusalem,  and  the  success  of 
Christianity  there,  cannot  be  accounted  for 
on  any  other  principles  than  the  truth  of  the 
miracles;  that  the  conduct  of  the  Apostles  in 


120  EVIDENCES  OF  THE 

going  to  the  most  enlightened  countries  and 
cities,  and  their  success  in  those  places,  can 
never  be  reconciled  with  the  idea  that  they 
were  ignorant  impostors j  that  the  astonish- 
ing progress  of  the  Gospel,  in  the  midst  of 
opposition  and  persecution,  and  the  extra- 
ordinary temper  of  the  primitive  Christians, 
under  sufterings  of  tlie  most  cruel  kind, 
can  only  be  accounted  for,  on  the  supp(»sj» 
tion  of  a  full  persuasion  of  the  truth  of  the 
facts,  and  that  tliis  persuasion  is  proof  of 
their  reality;  and,  finally,  that  no  contrary 
evidence  exists:  but  that  even  the  early  ene- 
mies of  Christianity  have  been  obliged  to  ad- 
mit, that  such  miracles  were  performed. 

Now,  when  all  these  things  are  fairly  and 
fully  considered,  is  it  not  reasonable  to  con- 
clude, that  it  is  more  probable  that  miracles 
should  have  been  performed,  than  that  such 
a  body  of  testimony,  so  corroboiated  by  cir- 
cumstances and  by  effects,  reaching  to  cmr 
own  times,  should  be  falser 

If  all  this  testimony  is  false,  we  may  call 
in  question  all  historical  testimony  whatevei-: 
for  what  facts  have  been  so  fully  attested  r 

But  why  should  this  testimony  be  rejected? 
No  reason  has  ever  been  assigned,  except 
that  the  facts  were  miraculous;  but  we  have 
shown,  that  it  is  not  unreasonable  to  expect 
miracles  in  such  a  case;  and  that  miracles 
are  capable  of  satisfactory  proof  from  testi- 
mony.    It   is   therefore   a  just    conclusion, 


christian  religiox.  121 

That  the  Miracles  of  the  Gospel  are 
credible. 

SECTION  VI. 

The  Bible  conlainn  Predictions  of  Events  vhich  no 
human  Sagacity  could  have  foreseen^  and  which 
have  been  exactly  and  reviarkahly  accomplished. 

The  subject  of  prophecy  is  so  extensive, 
and  the  difficulty  of  presenting,  with  brevity, 
the  argument  which  it  furnishes,  so  great, 
that  if  I  liad  not  determined  to  »;ive  a  general 
outline  of  the  evidences  of  revelation,  I 
should  have  omitted  this  topic,  as  one  to  which 
justice  cannot  be  done  in  so  short  an  essay. 

But,  I  would  not  be  understood  as  intimat- 
ing, that  the  evidence  from  prophecy  is  of 
an  inferior  kind.  So  far  from  believing  this 
to  be  the  fact,  I  am  persuaded,  that  whoever 
will  take  the  pains  to  examine  the  subject 
thoroughly,  will  find  that  this  source  of  evi- 
dence for  the  truth  of  revelation,  is  exceeded 
by  no  other,  in  the  firmness  of  conviction 
which  it  is  calculated  to  produce.  Prophecy 
possesses,  as  a  proof  of  divine  revelation, 
some  advantages  which  are  peculiar.  For 
the  proof  of  miracles  we  must  have  recourse 
to  ancient  testimony;  but  the  fulfilling  of 
prophecy  may  fall  under  our  ov*-n  obr.erva- 

L 


122  EVIDENCES   OF  THE 

tion,  or  may  be  conveyed  to  us  by  living  wit- 
nesses. The  evidence  of  miracles  cannot, 
in  any  case,  become  stronger  than  it  was  at 
first;  but  that  of  prophecy  is  continually  in- 
creasing, and  will  go  on  increasing  until  the 
whole  scheme  of  prophecy  is  fulfilled. 

The  mere  publication  of  a  prediction  fur- 
nishes no  decisive  evidence,  that  it  is  a  re- 
velation from  God;  it  is  the  accomplishment 
which  completes  the  proof.  As  prophecies 
have  been  fulfilled  in  every  age,  and  are  still 
in  a  course  of  being  fulfilled;  and  as  some 
most  remarkable  predictions  remain  to  be  ac- 
complished, it  is  plain,  from  the  nature  of  the 
case,  that  this  proof  will  continue  to  in- 
crease in  strength. 

It  deserves  to  be  well  weighed,  that  any 
one  prediction  which  has  been  fulfilled,  is, 
of  itself,  a  complete  evidence  of  divine  reve- 
lation; or  to  speak  more  properly,  is  itself  a 
revelation.  For,  certainly,  no  one  but  God 
himself  can  foretell  distant  future  events  which 
depend  entirely  on  the  purpose  of  Him,  who 
ivorketh  all  things  after  the  cotmsel  of  his 
oivn  will. 

If  then,  we  can  adduce  one  prophecy,  the 
accomplishment  of  which  cannot  be  doubted, 
we  have  established  the  principle,  that  a  re- 
velation has  been  given;  and  if  in  one  in- 
stance, and  to  one  person,  the  probability  is 
strong,  that  he  is  not  the  only  person  who  has 
been  favoured  with  such  a  communication. 


CHRISTIAN    S-ELIGlON.  1£3 

The  remark,  which  is  frequently  made, 
that  most  prophecies  are  obscure,  and  the 
meaning  very  uncertain,  will  not  affect  the 
evidence  arising  from  such  as  are  perspi- 
cuous, and  of  which  the  accomplishment  is 
exact.  There  are  good  reasons,  why  these 
future  events  should  sometimes  be  wrapped 
up  in  the  covering  of  strong  figures  and  sym- 
bolical language,  so  that  often  tlie  prophet 
himself,  probably,  did  not  understand  the 
meaning  of  the  predictions  which  he  uttered. 
It  was  not  intended,  that  they  should  be  ca- 
pable of  being  clearly  interpreted,  until  the 
key  was  furnished  by  the  completion.  If 
these  observations  are  just,  the  study  of  the 
prophecies  will  become  more  and  more  inter- 
esting every  day;  and  they  will  shed  more  and 
more  light  on  trie  truth  of  the  Scriptures. 

What  I  shall  attempt  at  present,  and  all 
that  is  compatible  with  the  narrow  limits  of 
this  discourse,  M'ill  be  to  present  to  view  a 
few  remarkable  predictions,  and  refer  to  the 
events  in  which  they  have  been  fulfilled.  Thev 
who  wish  for  further  satisfaction,  will  find  it 
in  the  perusal  of  bishop  Newton's  excellent 
Dissertations  on  the  Prophecies,  to  which  I 
acknowledge  myself  indebted  for  a  consi- 
derable part  of  what  is  contained  in  this  sec- 
tion. 

The  first  prophecies  which  I  will  produce, 
are  those  of  Moses,  respecting  the  Jews.  They 
are  recorded,  principally,  in  the  26th  chapter 


124  EVIDENCES    OF    THE 

of  Leviticus,  and  in  the  28th  chapter  of  Deu 
teronomy;  of  which,  the  following  predictions 
deserve  our  attention. 

1.  The  Lord  shall  bring  a  nation  against 
thee  from  afar^  from  the  end  of  the  earthy  as 
swift  as  the  eagle flieth;  a  nation  whose  tongue 
thou  shall  not  understand.  This  prophecy  had 
an  accomplishment  both  in  the  invasion  of 
Judea  bj  the  Chaldeans,  and  by  the  Romans, 
but  more  especially  the  latter.  Jeremiah, 
when  predicting  the  invasion  of  the  Chal- 
deans, uses  nearly  the  same  language  as 
Moses:  Zo,  /  will  bring  a  nation  upon  you 
from  afar,  O  house  of  Israel,  saith  the  Lord, 
it  is  an  ancient  nation,  a  nation  whose  lan- 
guage thou  knowest  not.* — And  aeain,  Our 
persecutors  are  swifter  than  the  eagles  of  the 
heaven.i 

But  with  still  greater  propriety  may  it  be 
said,  that  the  Romans  were  a  nation  from 
afar;  the  rapidity  of  whose  conquest  resem- 
bled tlie  eagle's  night,  the  standard  of  whose 
armies  was  an  eagle,  and  whose  language  was 
unknown  to  the  Jews.  The  enemies  of  the 
Jews  are  also  characterized  as  a  nation  of 
fierce  countenance,  who  shall  not  regard  the 
person  of  the  old,  nor  show  favour  to  t/u 
young.  Which  was  an  exact  description  of 
the  Chaldeans.  It  is  said,  2  Chron.  xxxvi. 
17,  that  God  brought  upon  the  Jews,  the  king 

*  Jer.  X.  15.  t  Lam.  iv.  19. 


CHRISTIAN  RELIGION.  1£5 

of  the  Chatdees^  who  slew  their  young  men 
loith  the  sword^  in  the  house  of  their  sanctuary^ 
and  had  no  compassion  upon  young  men  or 
maidens^  old  men  or  him  that  stooped  for 
age.  Such  also  were  the  Romans,  Josephus 
informs  us,  that  when  Vespasian  came  to  Ga- 
dara,  "  he  slew  all,  man  by  man,  the  Romans 
showing  mercy  to  no  age."  The  like  was 
done  at  Gamala. 

2.  It  was  predicted,  also,  that  their  cities 
should  be  besieged  and  taken:  and  he  shall 
besiege  thee  in  all  thy  gates^  until  thy  high 
and  fenced  walls  come  down  wherein  thou 
trustedst.  This  was  fulfilled  when  Shalma- 
neser,  king  of  Assyria,  came  up  against  Sa- 
maria, and  besieged  it,  and  at  the  end  of  three 
years  took  it:*  when  Sennacherib  came  up 
against  all  the  fenced  cities  of  Judah|  and 
\vhen  Nebuchadnezzar  took  Jerusalem  and 
burned  the  temple,  and  broke  down  the  walls 
of  Jerusalem  round  about.!    The  Jews  had 

treat  confidence  in  the  strength  of  the  forti- 
cations  of  Jerusalem.  And  Tacitus,  as 
well  as  Josephus,  describes  it  as  a  very  strong 
placej  yet  it  was  often  besieged  ana  taken, 
before  its  final  destruction  by  Titus. 

In  their  sieges  they  were  to  suffer  much  by 
famine,  in  the  straitness  wherewith  their  ene- 
onies  should  distress  them.  Accordingly,  at 
Samaria,  during  the  siege,  there  was  a  great 

*  2  Kings,  xviii.  9,  10.  t  2  Kings,  xxv.  10. 

l2 


126  EVIDENCES   OF  THE 

famine,  so  ''  that  an  ass^s  head  was  sold  foi 
fourscore  pieces  of  silver. ''^'^  And  when  Je- 
rusalem was  besieged  by  Nebuchadnezzar, 
the  famine  prevailed  in  the  city,  and  there  was 
no  bread  for  the  people  of  the  land.i  And  in 
the  siege  .of  the  same  city  by  the  Romans, 
there  was  a  most  distressing  famine.^ 

It  was  foretold,  that  in  these  famines  wo- 
men should  eat  their  own  children:  Ye  shall 
eat^  says  Moses,  the  flesh  of  your  sons  and  of 
your  daughters.  And  again,  thou  shall  eat 
the  fruit  of  thine  own  body.  §  The  tender  and 
delicate  woman  among  you,  who  ivould  not 
adventure  to  set  the  sole  of  her  foot  upon  the 
ground,  for  delicateness  and  tenderness — she 
shall  eat  her  children  for  want  of  all  things, 
secretly,  in  the  siege  and  straitness,  wherewith 
thine  enemies  shall  distress  thee  in  thy  gates. 
This  extraordinary  prediction  was  fulfilled, 
six  hundred  years  after  it  was  spoken,  in  the 
siege  of  Samaria,  by  the  king  of  Syria;  when 
two  women  agreed  together  to  give  up  their 
children  to  be  eaten;  and  one  of  them  was 
eaten  accordingly.  ||  It  was  fulfilled  again, 
nine  hundred  years  after  Moses,  in  the  siege 
of  Jerusalem,  by  the  Chaldeans.  7%e  hanch 
of  the  pitiful  women,  says  Jeremiah,  have  sod- 
den their  own  children.'^     And  again,  fifteen 

*  2  Kings,  vi.  5.  t  2  Kings,  xxv.  3. 

I  Josephus  de  Jud.  Bello. 

§  Jer.  xix.  9  ;   Deut.  xxviii.  53. 

f]  2  Kings,  vi.  28,  29.    ..  ^  IF  Lam.  iv.  10. 


CHB.I3TIAX    RELIGIOX.  1£7 

hundred  years  after  the  time  of  M oies,  when 
Jerusalem  was  besieged  bj  the  Romans,  Jo- 
sephus  informs  us  of  a  noble  woman  killing 
and  eating  her  own  sucking  child,  and  when 
she  had  eaten  half,  she  secreted  the  other  part 
tor  another  meal. 

3.  Great  numbers  of  the  Jews  were  to  be 
destroyed.  Jind  ye  shall  be  left  few  in  num- 
ber^ whereas  ye  were  as  the  stars  of  heaven 
for  multitude.  In  the  siege  of  Jerusalem  by 
Titus,  it  is  computed  that  eleven  hundred 
thousand  persons  perished  by  famine,  pesti- 
lence, and  sword. 

Perhaps,  since  the  creation  of  the  world,  so 
many  persons  never  perished  in  one  siege. 
The  occasion  of  so  great  a  multitude  of  peo- 
ple being  found  at  Jerusalem,  was,  that  the 
siege  commenced  about  the  celebration  of  the 
passover;  and  the  people  throughout  the  ad- 
jacent country,  took  refuge  in  Jerusalem  at 
the  approach  of  the  Roman  army. 

Moses  also  predicted,  that  the  Jews  should 
be  carried  back  to  Egypt,  and  sold  as  slaves 
for  a  very  low  price^  and  described  the  method 
of  their  conveyance  thither:  ^nd  the  Lord 
shall  bring  thee  into  Egypt  again  ivith  ships, 
ivhere  you  shall  be  sold  unto  your  enemies  for 
bondmen  and  bondwomen,  and  no  man  shall 
buy  you.  Josephus  informs  us,  that  when  the 
city  was  taken,  the  captives  who  were  above 
seventeen  years  of  age,  were  sent  to  the  works 


1£8  EVIDENCES  OF  THE 

in  Egypt:  but  so  little  care  was  taken  of 
these  captives,  that  eleven  thousand  of  them 
perished  for  want.  There  is  every  probability, 
though  the  historian  does  not  mention  the 
fact,  that  they  v/ere  conveyed  to  Egypt  in 
ships,  as  the  Romans  had  then  a  fleet  in  the 
Mediterranean.  The  market  was  so  over- 
stocked, that  there  were  no  purchasers,  and 
they  were  sold  for  the  merest  trifle. 

4.  It  is,  moreover,  predicted  in  this  won- 
derful prophecy  of  Moses,  that  the  Jews 
should  be  extirpated  from  their  own  land,  and 
dispersed  among  all  nations,  ^nd  ye  shall 
be  plucked  from  off  the  land  whither  thou 
goest  to  possess  it,  And  the  Lord  shall  scat- 
ier  thee  among  all  people^  from  one  end  of 
the  earth,  even  unto  the  other.  How  remark- 
ably this  has  been  fulfilled,  is  known  to  alL 
The  ten  tribes  were  first  carried  away  from 
their  own  land,  by  the  king  of  Assyria;  and 
next,  the  two  other  tribes  were  carried  captive 
to  Babylon;  and,  finally,  when  the  Romans 
took  away  their  place  and  imtion^  their  disper 
sion  was  complete. 

x\fterwards  Adrian  forbade  the  Jews,  by  a 
public  edict,  to  set  foot  in  Jerusalem,  on  pain 
of  death;  or  even  to  approach  the  country 
round  it  In  the  time  of  TertuUian  and 
Jerome,  they  were  prohibited  from  enter- 
ing into  Judea.  And  from  that  day  to  this, 
the  number  of  Jews  in  the  holy  land  has  been 


CHRISTIAN  RELIGION.  1£9 

very  small.  Thev  are  still  exiles  from  their 
own  land,  and  are  found  scattered  through 
almost  every  country  on  the  globe. 

5.  But  it  is  foretold,  that  notwithstanding 
their  dispersion,  they  should  not  be  totally 
destroyed,  but  should  exist  still,  as  a  dis- 
tinct people.  And  yet  for  all  that^  when  they 
he  in  the  land  of  their  enemies,  I  will  not  eaU 
them,  away,  neither  will  I  abhor  them,  to  de- 
stroy them  utterly,  and  to  break  my  covenant 
with  them.  "  What  a  marvellous  thing  is 
this,"  says  bishop  Newton,  "that  after  so 
many  wars,  battles,  and  sieges;  after  so 
many  rebellions,  massacres,  and  persecutions; 
after  so  many  years  of  captivity,  slavery,  and 
misery;  they  are  not  destroyed  utterly,  and 
though  scattered  among  all  people,  yet  subsist 
a  distinct  people  by  themselves  I  where  is 
any  thing  like  this  to  be  found  in  all  the  his- 
tories, and  in  all  the  nations  under  the  sun.^" 

The  prophecy  goes  on  to  declare,  that  they 
should  be,  every  where,  in  an  uneasy  condi- 
tion; and  should  not  rest  long  in  any  one 
place.  And  amongst  these  nations  shall  thou 
find  no  ease,  neither  shall  the  sole  of  thy  foot 
have  rest.  How  exactly  this  has  been  veri- 
fied in  the  case  of  this  unhappy  people,  even 
unto  this  day,  is  known  to  all.  There  is 
scarcely  a  country  in  Europe,  from  which 
they  have  not  been  banished  at  one  time  or 
another.  To  say  nothing  of  many  previous 
scenes  of  bloodshed  and  banishment,  of  the 


130  SVIBENCES    C7    THE 

raost  shocking  kind,  through  which  great  mul 
titudes  of  this  devoted  people  passed,  in  Ger- 
many, France,  and  Spain,  in  the  thirteenth 
and  fourteenth  centunes,  eight  hundred  thou- 
sand Jews  are  said,  by  the  Spanish  historian, 
to  have  been  banished  from  Spain  by  Ferdi- 
nand and  Isabella.  And  how  often,  when 
tolerated  by  government,  they  have  suffered 
by  the  tumults  of  the  people,  it  is  impossible 
to  enumerate. 

The  prophet  declares,  that  they  should  be. 
oppressed  and  crushed  alway;  that  their  sons 
and  their  daughters  shoidd  be  given  to  an- 
other people;  that  they  should  be  mad  for  the 
sight  of  their  eyes,  which  they  should  see. 
>fothing  has  been  more  common  in  all  the 
countiies  where  the  Jews  have  resided,  than 
to  fine,  fleece,  and  oppress  them  at  will;  and 
in  Spain  and  Portugal,  their  children  have 
been  taken  from  them  by  order  of  the  govern- 
ment, to  be  educated  in  the  Popish  religion. 
The  instances,  also,  in  which  their  oppressions 
have  driven  them  to  madness  and  desperation, 
are  too  numerous  to  be  here  stated  in  detail. 

6.  Finally,  it  is  foretold  by  Moses,  that 
they  shoidd  become  an  astonishment,  a  pro- 
verb, and  a  by-word,  among  all  nations;  and 
that  their  plagues  should  be  wonderful,  even 
great  plagues  and  of  long  continuance.  In 
every  country  the  Jews  are  hated  and  despised. 
They  have  been  literally  a  proverb  and  a  by- 
word.    Mohammedans,  Heathens,  and  Chris 


CHRISTIAN  RELIGION".  13  I 

tians,  however  they  difter  in  other  things,  have 
been  agreed  in  vilifying,  abusing,  and  perse- 
cuting the  Jews.  Surely  the  judgments 
visited  on  this  peculiar  people,  have  been 
wonderful  and  of  long  continuance.  For 
nearly  eighteen  hundred  years,  tliey  have  been 
in  this  miserable  state  of  banishment,  disper- 
sion, and  persecution. 

**What  nation,"  says  the  distinguished 
writer  already  quoted,  '*hath  subsisted  as 
a  distinct  people  in  their  own  country  so  long 
as  these  have  done  in  their  dispersion  into 
all  countries?  And  what  a  standing  miracle 
is  this  exhibited  to  the  view  and  observation 
of  the  whole  world!" 

"  Here  are  instances  of  prophecies  deliver- 
ed above  three  thousand  years  ago,  and  VQt, 
as  we  see,  fulfilling  in  the  world  at  this  very 
time  5  and  what  stronger  proofs  can  we  de- 
sire of  the  divine  legation  of  Moses?  How 
these  instances  may  affect  others,  I  know  not, 
but  for  myself,  I  must  acknowledge,  they  not 
only  convince,  but  amaze  and  astonish  me 
beyond  expression." 

The  prophecies  in  the  Old  Testament  con- 
cerning Nineveh,  Babylon,  Tyre,  and  Egypt, 
are  liighly  deserving  our  attention;  not  only 
because  they  are  expressed  in  the  plainest 
language,  but  because  the  fulfilment  of  them 
has  not  been  confined  to  one  age,  but  has 
continued  for  thousands  of  years,  and  is  as 
remarkable  at  this  time  as  in  any  former  pe- 


132  EVIDENCES    OF    THE 

I'iod;  but  the  narrow  limits  which  we  have 
prescribed  to  ourselves,  forbid  us  entering  on 
this  subject. 

The  prophecy  of  IsaiaJi  respecting  Cyrus 
by  name,  two  hundred  years  before  lie  was 
born,  is  very  clear,  and  no  less  remarkable. 
That  saith  of  Cyrus^  he  is  my  shepherd,  and 
shall  perform  all  my  pleasure,  even  saying  to 
Jerusalem,  thou  shall  be  built,  and  to  the  tem- 
ple, thy  foundation  shall  be  laid.  Thus  saith 
the  Lord  to  Cyrus  his  anointed,  to  Cyrus 
ivhose  right  hand  J  have  holden^  to  siibdue 
nations  before  him,  and  I  will  loose  the  loins 
of  kings  to  open  before  him  the  two-leaved 
gates,  that  shall  not  be  shut.  I  will  go  before  thee 
and  make  the  crooked  places  straight;  I  tvill 
break  in  pieces  the  gates  of  brass,  and  tvill  cut 
in  sunder  the  bars  of  iron,  and  I  will  give 
thee  the  treasures  of  darkness,  and  hidden 
riches  of  secret  places,  that  thou  mayest  knoiv, 
that  I,  the  Lord,  ivhich  call  thee  by  thy  name, 
am  the  God  of  Israel.  For  Jacob,  my  ser- 
vatii^s  sake,  and  Israel,  mine  elect,  /  have  ^ 
even  called  thee  by  thy  name,  I  have  surnam-  ^ 
ed  thee,  though  thou  hast  not  known  ?/ie."* 

We  are  informed  by  Josephus,  that  after ^ 
Cyrus  had   got  possession  of  Babylon,  this 
prophecy  was  shown  to  him,  and  th;it  he  was 
struck  with  admiration  at  the  manitV-t  divin- 
ity of  the  writing.     Besides  the  name  of  Cy- 

*  Isa.  iliv.  xlv. 


i 


CHRISTIAN  RELIGION.  133 

rus,  two  extraordinary  events  are  foretold  : 
the  capture  of  Babylon  with  its  iron  bars  and 
g-ates  of  brass,  and  containing  hidden  treasures 
— and  the  restoration  of  the  Jews,  and  the  re- 
building of  their  city  and  temple.  And  every 
thing  is  so  plain,  that  there  is  no  possibility 
of  evading  the  force  of  the  argument. 

TJie  prophecies  recorded  in  the  book  of 
Daniel,  also,  are  very  wonderful.  There  we 
have  described  the  rise  and  fall  of  four  suc- 
cessive monarchies,  or  empires;  also,  a  pro- 
phecy concerning  the  conquests  of  Alexander 
ttie  Great,  and  concerning  his  successors, 
embracing  so  many  particulars,  that  it  as- 
sumes tlie  appearance  of  a  history  of  events 
which  it  predict.s.  Porphyry,  an  early  and 
learned  opposer  of  Christianity,  was  so  struck 
with  the  coincidence  between  the  predictions 
and  the  history  of  the  events  by  which  they 
are  fulfilled,  that  he  declared  that  the  pro- 
phecy must  have  been  written  after  the  events 
occurred.  The  infidel  can  make  no  com 
plaint  of  obscurity  here,  as  he  commonly 
does  when  prophecies  are  adduced;  the  ob- 
jection now  is,  that  the  prediction  is  too 
manifest  and  circumstantial.  This  objection 
of  Porphyry  induced  Jerome  to  use  the  fol- 
lowing pertinent  language,  "  Cujus  impug- 
natio  testimoniu7n  veritatis  est.  Tanta  enim 
dictorum  Jides  fuit,  ut  propheta  incredulis 
hominihits  non  videatur  futura  dixisse,  sed 
narrasse  jjraeterita.''^  The  meaning  of  which 
:ti 


134  EVIDENCES  OF 

is,  "This  objection  is  a  testimony  to  the 
truth  ;  for  such  is  the  perspicuity  of  the  lan- 
guage, that  the  prophet,  in  the  opinion  of  in- 
fidel men,  seems  rather  to  be  narrating  past 
events,  than  predicting  those  which  are  fu- 
ture." 

It  will  be  sufficient  to  observe,  that  there 
is  not  the  least  foundation  for  this  opinion  of 
Porphyry  that  the  book  of  Daniel  was  writ- 
ten after  the  time  of  Anliochus  Epiphanes, 
Josephus  relates,  that  the  prophecies  of  Da- 
niel were  shown  to  Alexander  the  Great  when 
he  visited  Jerusalem,  and  that  this  was  the 
reason  of  his  granting  so  many  privileges  to 
the  Jewish  people.  However  this  may  be, 
Daniel  is  spoken  of  in  the  first  book  of  Mac- 
cabees, and  Josephus  himself  reckons  him 
among  the  greatest  of  prophets.  And  if  they 
had  been  written  at  that  late  period,  they  ne- 
ver could  have  found  a  place  in  the  Jewisii 
canon,  as  the  prophecies  of  Daniel.  These 
prophecies  are  also  recognized  and  quoted  by 
Jesus  Christ  as  the  productions  of  Daniel. 

It  may  be  safely  affirmed,  however,  that 
the  more  closely  these  prophecies  are  com- 
pared with  subsequent  events— -events  alto- 
gether improbable  in  themselves,  and  of  a 
truly  extraordinary  character — the  more  clearly 
will  the  impartial  and  discerning  see  in  them 
marks  of  a  divine  origin. 

The  prophecies  which  relate  to  the  Mes- 


CHRISTIAN    RELIGIOX.  155 

siah  are  so  numerous  and  interesting,  and  in- 
volve so  much  critical  discussion,  that  to 
exhibit  them  in  their  proper  light,  a  volume 
would  scarcely  be  suj0hcient.  I  must  there- 
fore be  contented  to  refer  to  the  most  re- 
markable of  these  predictions  in  a  very  brief 
and  general  way. 

1.  It  is  plain,  from  a  cursory  perusal  of 
the  Old  Testament,  that  frequent  intimations 
are  given  of  the  coming  of  a  remarkable  per- 
sonage. From  these,  the  Jewish  nation  have 
been  led,  in  all  a^es.  to  entertain  the  expec- 
taticH!  of  a  Messiah;  and  from  them,  the  idea 
of  a  distinguished  person  who  was  to  proceed 
from  Judea,  seems  to  have  pervaded  the  sur- 
rounding nations.  Some  of  the  passages  of 
Scripture,  on  which  tliis  opinion  was  founded, 
were  the  promise  of  the  seed  of  the  ivoman; 
the  seed  of  Abraham,,  in  whom  all  nations 
should  be  blessed;  the  Shiloh  who  was  to  come 
out  ofJudah,  before  the  dominion  of  that  tribe 
shall  depart;  the  prophet  like  unto  Moses, 
lohoni  the  Lord  would  raise  up  ;  the  king 
whom  the  Lord  would  set  upon  his  holy  hill; 
the  priest  after  the  order  of  Melchizedek  ;  the 
anointed  one,  or  Messiah;  the  righteous 
branch ;  the  corner  stone ;  the  desire  of  all 
nations  ;  the  Shepherd  of  Israel. 

'I.  The  time  of  the  arrival  of  the  Messiah 
is  designated  in  prophecy.  He  was  to  come 
before  the  sceptre  departed  from  Judea ;  at 
the  end  of  seven   prophetic  weeks,  or   four 


136  EVIDENCES    OF    THE 

hundred  and  ninety  years,  from  the  time  of 
the  going  forth  of  the  command,  to  restore 
and  build  Jerusalem;  and  while  the  second 
temple  was  yet  standing. 

3.  The  place  of  his  birth,  and  the  family 
from  which  he  was  to  descend,  were  also  ex- 
plicitly mentioned  in  prophecy.  From  the 
evangelical  history,  and  from  the  acknow- 
ledgment of  the  Jews,  it  is  evident,  that 
they  well  knew  that  the  Messiah  was  to  be 
born  at  Bethlehem,  and  to  be  of  the  family 
of  David. 

4.  Things  of  an  apparently  contradictory 
nature  are  predicted  concerning  the  Messiah. 
At  one  time  he  is  represented  as  a  king  and 
conqueror,  whose  dominion  would  be  co-ex- 
tensive with  the  earth,  and  flourish  in  righ- 
teousness and  peace  for  ever;  at  another,  he 
is  exhibited  as  one  despised  and  rejected;  a 
man  of  sorrow  and  grief;  as  wounded  and 
bruised;  as  cut  off  out  of  the  land  of  the  liv- 
ing; and  as  pouring  out  his  soul  unto  death. 
These  apparently  irreconcilable  characters, 
led  the  Jews  at  one  time  to  entertain  the 
opinion  that  two  Messiahs  were  predicted; 
the  one  a  triumphant  conqueror,  the  other  a 
persecuted  and  patient  sufferer.  But  however 
great  the  apparent  inconsistency,  there  is  an 
exact  accomplishment  of  both  characters  in 
Jesus  of  Nazareth.  And  certainly  the  same 
cannot  be  said  of  any  person  whoever  lived. 

5.  It  is  predicted  of  the  Messiah,  that  he 


CHRISTIA?.'    KELIGION.  1S7 

should  be  a.  light  to  the  gentiles ^  and 
that  under  his  administration  the  face  of  the 
world  should  be  changed,  and  that  peace  and 
righteousness  should  prevail.  Although  this 
prophecy  is  only  in  part  fulfilled,  yet  sq  much 
has  been  accomplislied  in  the  call  of  numer- 
ous Gentile  nations  to  the  standard  of  the 
Messiah,  and  in  the  benign  and  salutary  in- 
fluence of  Christianity,  tliat  we  must  conclude 
that  it  was  uttered  under  the  influence  of  in- 
spiration. 

6,  It  was  not  only  predicted  that  Messiah 
should  be  cut  oft",  but  it  is  expressly  stated, 
that  he  should  die  as  a  vicarious  sacrifice— 
an  expiatory  victim /or  sin  and  transgression. 
Thou  shall  make  his  soul  an  offering  for  sin. 

For  the  fulfilling  of  these  predictions,  I 
need  only  refer  to  the  New  Testament. 
That  there  is  a  remarkable  coincidence  be- 
tween the  language  of  the  prophets  and  the 
history  of  the  evangelists,  cannot  be  denied, 
however  it  may  be  accounted  for.  The  fifty- 
third  chapter  of  Isaiah  has  a  counterpart  in 
the  sufferings  and  death  of  Christ,  which  has 
forced  conviction  on  the  minds  of  many  un- 
believers. 

But  there  are  also  many  particular  facts 
and  circumstances  foretold  respecting  the 
Messiah,  which  it  may  be  proper  briefly  to 
mention.  His  forerunner,  John  the  Baptist, 
ia  predicted  by  Isaiah  and  Malachi.  His  mi- 
racles, his  uncomplaining  meekness  and  t'^an- 
m2 


138  EVIDEXCES    OF    THE 

quil  submission  under  cruel  sufferings,  by 
Isaiah.  His  riding  on  an  ass,  and  a  colt  the 
foal  of  an  ass;  his  being  pierced  where  the 
wound  should  be  visible;  his  being  sold  for 
thirty  pieces  of  silver,  which  should  be  ap- 
propriated to  buy  the  potter's  field,  by  Ze- 
chariah.  It  is  predicted  in  the  Psalms,  that 
they  wo\x\d  part  his  raiment ^  and  cast  lots  for 
his  vesture^  and  that  vinegar  would  be  given 
him  to  drink.  The  very  words,  also,  which 
he  uttered  on  the  cross,  when  forsaken  of 
God,  are  set  down  in  the  xxii.  Psalm,  v.  L 

It  was  also  predicted  in  the  law  of  Moses, 
by  an  expressive  type,  that  not  a  bone  of  him 
should  be  broken;  the  fulfilment  of  which  was 
wonderful,  since  both  those  crucified  with 
him  had  their  legs  broken. 

Isaiah  foretold  that  he  should  make  his 
grave  among  the  ivicked^  and  with  the  rich 
in  his  deaths  which  was  literally  accomplished 
when  Jesus  Christ  was  suspended  on  the 
cross  between  two  thieves,  and  when  he  was 
taken  down  from  the  cross  by  a  rich  man  and 
Duried  by  him  in  his  own  new  tomb. 

The  most  of  these  particulars  were  fulfilled 
by  the  free  actions  of  the  enemies  of  Jesus, 
who  had  no  idea  that  they  were  fulfilling  any 
divine  prophecy.  It  is  impossible  that  so 
many  circumstances,  literally  predicted, 
should  have  been  fulfilled  by  a  mere  fortui- 
tous concurrence. 

The  truth  is,  the  whole  ritual  law  is  a  pro- 


CHRISTIAN    REHGIOI.'.  139 

phecj  of  Jesus.  To  him  the  whole  Old  Tes- 
tament dispensation  had  reference.  Tlie 
Law,  the  Psalms,  and  the  Prophets,  all  testi- 
fy of  him.  As  said  the  angel  to  St.  John, 
"  The  testimony  of  Jesus  is  the  vSpirit 
OF  Prophecy." 

Christ  himself  delivered,  while  upon  earth, 
many    clear    and     remarkable     prophecies. 
Most  of  his  parables  have  a  prophetic  charac= 
ter,  and  in  a  striking  manner  represented  the 
progress  of  the  Gospel,  the  rejection  of  the 
Jews,  and  calling  of  the  Gentiles,  and  the 
future  condition  of  the  church.   He  also  fore- 
told in  express  words  the  treatment  which 
his  followers  should  receive  in  the   world; 
the  treachery  of  Judas  Iscariot;  the  conduct 
of  Peter  in  denying  him  three  times  in  one 
night;  and  the  particular  circumstances  and 
exact  manner  of  his  own  death;  and  also  his 
resurrection  on  the  third  day.     But  I  must 
pass  over  all  these  at  present,  and  confine  my 
attention  to  that  astonishing  prophecy  which 
Jesus  delivered  to  his  disciples  on  Mount 
Olivet,  concerning  the  utter  destruction  of 
the  temple  of  Jerusalem,  and  of  the  whole 
Jewish  nation.     This  prediction  was  uttered 
about  forty  years  before  the  events  occurred 
to  which  it  relates,  and  was  recorded  by  St. 
Matthew,  according  to  the  common  opinion 
of  early  writers,  thirty,  or  at  least  twenty 
years  before  it  was  fulfilled.     The  same  was 
recorded  by  Mark  and  Luke  a  few  years  af- 


140  EVIDENCES    OF    THE 

ter  the  writing  of  Matthew's  Gospel,  but 
several  years  before  the  occurrence  of  those 
prodigious  things  which  are  foretold  in  it. 
The  testimony  of  antiquity  is,  that  both  these 
evangelists  were  dead  before  the  invasion  of 
Judea  hy  the  Romans.  John  was  the  only 
one  of  the  evangelists,  or  perhaps  of  the 
Apostles,  who  lived  to  witness  the  fulSlUng 
of  his  Lord's  prophecy,  and  it  is  remarkable 
that  in  his  Gospel  this  subject  is  never  men- 
tioned. 

Let  it  be  remembered,  that  when  this  pro- 
phecy was  delivered  by  our  Saviour,  there 
was  not  the  least  human  probability  of  such 
an  event  as  the  destmction  of  Jerusalem. 
The  Jews  were  in  a  state  of  profound  peace: 
and  the  power  of  the  Romans  was  such,  that 
it  could  not  have  been  conjectured,  that  one 
small  nation  would  think  of  rebelling  against 
them. 

The  words  of  this  prophecy  may  be  read 
in  the  24th  chapter  of  the  Gospel  of  Mat- 
thew; also  in  the  13th  chapter  of  the  Gospel 
of  Mark,  and  in  the  19th  and  21st  chapters 
of  the  Gospel  of  Luke. 

I  will  first  collect  into  one  view,  all  the 
most  remarkable  particulars  of  this  prophecy, 
and  then  show  how  they  were  fulfilled.  The 
predictions  relate,  1.  to  the  signs  and  pre- 
cursors of  the  desolation  of  the  holy  city; 
2.  to  the  circumstances  of  its  siege  and  cap- 


CHRISTIAN    RELIGIOX.  141 

turej  and  3.   to  the  consequences  of  this  ti'e- 
mendous  catastrophe. 

1.  The  signs  and  precursors  of  this  event 
were  to  be,  false  Christs;  seditions  and 
wars;  famines,  pestilences,  earthquakes,  and 
extraordinary  appearances  in  the  heavens; 
the  persecution  of  Christians;  the  apostacy 
of  professors;  and  the  great  want  of  charity, 
and  depravation  of  morals  among  the  people. 

2.  The  circumstances  of  this  tremendous 
judgment  of  Heaven,  are  such  as  these:  the 
event  should  occur  before  the  existing  gene- 
ration had  completely  passed  away:  that  it 
should  be  brought  on  by  a  war  xvaged  against 
the  Jews,  by  a  heathen  nation,  bearing  idola- 
trous ensigns:  that  Jerusalem  should  be  ut- 
terly destroyed,  and  the  temple  so  com- 
pletely demolished,  that  one  stone  of  that 
sacred  edifice  should  not  be  left  on  another: 
that  multitudes  should  perish  by  the  sword : 
that  great  numbers  should  be  carried  away 
captives:  that  the  distress  should  exceed  any 
thing  which  had  ever  occurred  in  the  world: 
and  that  the  divine  wrath  should  be  manifest 
in  all  these  calamities;  as  it  is  called,  the  day 
of  vengeance,  and  it  is  said,  that  there  should 
be  wrath  against  the  people. 

3.  The  consequences  of  the  destruction  of 
the  temple  of  Jerusalem,  as  predicted  by 
Christ,  were  to  be,  the  dispersion  of  the 
Jews  through  all  nations;  the  total  overthrow 
of  the  Jewish  commonwealth,  which  is  ex- 


142  EVIDENCES    OF    THE 

pressed  by  the  prophetic  symbols  of  the  sun 
being  darkened^  the  moon  not  giving  her 
light,  and  the  stars  falling  from  heaven  :  the 
rejection  of  the  Jews,  and  the  calling  of  the 
Gentiles^  the  rising  of  other  false  prophets, 
and  false  Messiahs;  the  extent  and  conti- 
nuance of  these  judgments  on  the  Jewish  na- 
tion, with  some  intimation  of  their  restora- 
tion. The  escape  of  the  Christians  from 
these  calamities  is  also  foretold,  and  direc- 
tions given  for  their  flight;  and  on  their  ac- 
count, it  is  promised,  that  those  days  should 
be  shortened;  and,  finally,  it  is  predicted, 
that  the  Gospel  should  be  preached  among 
all  nations. 

Let  us  now  proceed  to  inquire  in  what 
manner  tliese  numerous  and  extraordinary 
predictions  were  accomplished:  and  we  can- 
not but  remark,  that  it  seems  to  have  been 
ordered^  specially,  by  Providence,  that  the 
history  of  the  series  of  events  by  which  this 
prophecy  was  fulfilled,  should  be  written  by 
a  man  who  was  not  a  Christian,  and  who 
was  an  eye-witness  of  the  facts  which  he 
records.  I  allude  to  the  Jewish  historian, 
Josephus,  who  is  an  author  of  high  respecta- 
bility, and  of  great  value  to  the  cause  of 
Christianity. 

1.  In  regard  to  false  Christs,  of  which  the 
prophecy  speaks  so  emphatically,  we  learn 
from  the  historian  just  mentioned,  that  im- 
postors and  magicians  drew  multitudes  after 


CHRISTIAN    RELIGION.  143 

them  into  the  wilderness,  promising  to  show 
them  signs  and  wonders,  some  of  whom  be- 
came deranged,  and  others  were  punished 
by  Felix,  the  procurator.  One  of  these  im- 
postors was  that  Egyptian,  spoken  of  in  the 
Acts  of  the  Apostles,  who  drew  multitudes 
of  people  after  him  to  Mount  Olivet,  promis- 
ing that  he  would  cause  the  walls  of  Jerusa- 
lem to  fall  down  at  his  word. 

Theudas  was  another,  who  pretended  to  be 
a  prophet,  and  gave  out  that  he  would  divide 
the  waters  of  Jordan:  but  he  was  quickly 
routed  by  Cuspius  Fadus,  and  all  his  follow- 
ers scattered.  The  impostor  himself  was 
taken  alive,  and  liis  head  cut  off  and  brought 
to  Jerusalem.  In  the  reign  of  Nero,  and 
during  the  time  that  Felix  was  procurator 
of  Judea,  impostors  arose  in  such  numbers, 
that  thehistorian  informs  us,  ••  many  of  them 
were  apprehended  and  killed  every  day. " 

There  were  also,  at  this  time,  great  com- 
motions and  horrible  seditions  and  wars  in 
various  places:  as  at  Cesarea,  Alexandria, 
and  Babylonia.  There  were  great  conten- 
tions between  the  Jews  and  Samaritans;  and 
also  between  the  Jews  and  people  of  other 
nations,  who  dwelt  in  the  same  cities  with 
them.  Both  Josephus  and  Philo  give  a  par- 
ticular account  of  these  disturbances,  in 
which  multitudes  of  people  were  slain. 

Famines,  pestilences,  and  earthquakes  are 
mentioned  by  Suetonius,  by  several  profane 


144  EVIDENCES   OF  THE 

historians,  who  are  cited  by  Eusebius,  by  Jo- 
sephus,  by  Tacitus,  and  by  Seneca. 

That  prodigies  were  frequent,  is  expressly 
asserted  by  Josephus  and  Tacitus.  The  for- 
mer declares,  that  a  star  hung  over  the  city 
like  a  sword,  for  a  whole  year:  that  at  the 
ninth  hour  of  the  night,  a  bright  light  shone 
round  the  altar,  and  the  temple,  so  that  foi- 
the  space  of  half  an  hour,  it  appeared  to  be 
bright  day.  That  the  eastern  gate  of  tlie 
temple,  which  it  required  twenty  men  to 
shut,  and  which  was  fastened  by  strong  bars 
and  bolts,  opened  of  its  own  accord;  that  be- 
fore sunset,  there  was  seen  in  the  clouds, 
the  appearance  of  chariots,  and  armies  fight- 
ing; that  at  the  feast  of  Pentecost,  wliile 
the  priests  were  going  into  the  inner  tem- 
ple, a  voice  was  heard  as  of  a  multitude,  say- 
ing, Let  us  depart  nence;  and  what  affected 
the  people  more  than  any  thing  else,  was, 
that  four  years  before  the  war  began,  a  coun- 
tryman came  to  Jerusalem  at  the  feast  of  Ta- 
bernacles, and  ran  up  and  down,  crying, 
day  and  night,  "  A  voice  from  the  East,  a 
voice  from  the  West,  a  voice  from  the  four 
winds,  a  voice  against  Jerusalem,  and  the 
temple.  Wo!  wo  to  Jerusalem!"  It  was  in 
vain  that  by  stripes  and  torture  the  magis 
trates  attempted  to  restrain  him:  he  continued 
crying,  especially  at  the  public  festivals,  for 
seven  years  and  five  months,  and  yet  never 
grew  hoarse,  nor  appeared  to  be  weary:  until 


CHRISTIAN  RELIGION.  145 

during  the  siege,  while  he  was  crying  on  the 
wall,  a  stone  struck  him  and  killed  him  in- 
stantly. Tacitus,  the  Roman  historian,  joins 
his  testimony  to  that  of  Josephus;  ''  Armies," 
says  he,  *'  were  seen  engaged  in  the  heavens, 
the  glittering  of  arms  was  observed;  and  sud- 
denly the  fire  from  the  clouds  illuminated 
the  temple;  the  doors  of  the  inner  temple 
were  suddenly  thrown  open,  and  a  voice 
more  than  human  was  heard  proclaiming,  The 
gods  are  departing,  and  at  the  same  time 
the  motion  of  their  departure  was  perceived." 
Men  may  form  what  judgment  they  please 
of  these  narratives;  but  one  thing  is  certain, 
that  the  minds  of  men  were,  about  this  time, 
much  agitated  and  terrified  with  what  ap- 
peared to  them  to  be  prodigies.  There  were 
fearful  sights  and  great  signs  from  heaven. 

2.  The  circumstances  accompanying  the 
siege  and  capture  of  the  city,  were  as  exactly 
foretold  as  the  preceding  signs.  The  abomi- 
nation of  desolation,  spoken  of  by  Daniel  the 
prophet,  was  nothing  else  than  the  Roman 
armies,  whose  ensign  was  an  eagle  perched 
upon  a  spear;  which  ensigns  were  worship- 
ped as  divinities.  These  stood  where  they 
ought  not,  when  they  were  planted,  not  only 
in  the  holy  land,  but  on  the  consecrated  spot 
where  the  temple  had  stood.  But  the  Chris- 
tians had  been  warned,  at  the  first  appear- 
ance of  this  desolating  abomination,  imme- 
diately to  betake  themselves  to  flight;  which 


146  EVIDENCES  OF  THE 

they  did,  and  instead  of  going  into  the  city, 
they  retired  to  Pella,  beyond  Jordan. 

The  distress  of  the  Jews  within  the  city, 
during  the  siege,  where  two  or  three  millions 
of  people  were  crowded  into  a  narrow  space, 
almost  exceeds  belief.  What  with  their  con- 
tinual battles  with  the  Romans,  what  with 
intestine  feuds  and  tumults,  and  what  with 
famine  and  pestilence,  the  sufferings  which 
they  endured  cannot  now  be  conceived.  No 
such  distress  was  ever  experienced  by  any 
people,  before  or  siHce. 

Jerusalem  was  hemmed  in  on  all  sides,  by 
the  besieging  army,  and  notwithstanding  the 
great  strength  of  its  fortifications,  was  taken. 
Although  Titus  had  given  express  orders 
that  the  temple  should  be  preserved,  yet  the 
mouth  of  the  Lord  had  declared  that  it 
should  be  otherwise^  and,  accordingly,  it  was 
burnt  to  the  ground,  and  the  very  foundation 
dug  up  by  the  soldiers,  with  the  liope  of  find- 
ing hidden  treasures.  After  the  city  had  been 
destroyed,  Titus  ordered  the  whole  space  to 
be  levelled  like  a  field;  so  that  a  person  ap- 
proaching the  place,  would  hardly  suspect 
that  it  had  ever  been  inhabited. 

The  number  slain  in  the  war  has  already 
been  mentioned;  to  which  we  may  now  add, 
that  the  captives  amounted  to  ninety-seven 
thousand.  Josephus,  in  relating  these  events, 
adopts  a  language  remarkably  similar  to  that 
used  by  Christ,  in  the  prophecy.     * '  The  ca- 


GHRISTIAX  RELIGIOJT.  147 

.amities  of  all  people,"  says  he,  "from  the 
creation  of  the  world,  if  they  be  compared 
with  those  suffered  by  the  Jews,  will  be 
found  to  be  far  surpassed  by  them,*'  The 
words  of  Christ  are:  there  shall  be  great  tri- 
bulation^ such  as  ivas  not  from  the  begin- 
ning of  the  world  to  this  time  ;  no^  nor  ever 
shall  be. 

That  these  unparalled  calamities  proceeded 
from  the  vengeance  of  heaven,  against  a  peo- 
ple whose  iniquities  were  full,  was  not  only 
acknowledged  by  Josephus,  but  by  Titus,  the 
Roman  general.  After  taking  a  survey  of 
the  city,  the  height  of  the  towers  and  walls, 
the  magnitude  of  the  stones,  and  the  strength 
of  the  bands  by  which  they  were  held  to- 
gether, he  broke  out  into  the  following  ex- 
clamation, "By  the  help  of  God,  v/e  have 
brought  this  war  to  a  conclusion.  It  was  God 
who  drew  out  the  Jews  from  these  fortifica- 
tions; for  what  could  the  hands  or  military 
engines  of  men  avail  against  such  towers  as 
these?"  and  refused  to  be  crowned  after  the 
victory,  saying,  "That  he  was  not  the  au- 
thor of  this  achievement,  but  the  anger  of 
God  against  the  Jews  was  what  put  the  vic- 
tory into  his  hands. " 

3.  Finally,  the  consequences  of  this  catas- 
trophe were  as  distinctly  predicted,  and  as 
accurately  fulfilled  as  the  preceding  event-i. 
The  Jews  who  survived,  were  dispersed  over 
the  world,  in  which  condition  thev  continue 


1^  EVIDEXCZS  OP  THE 

Tintii  this  day-  The  Christians,  availing:  them 
selves  of  the  warning;  of  their  Lord,  escaped 
ail  the  calamities  of  the  siege.  Jerusalem  was 
trodden  dov^  of  the  Gentiles,  and  continues 
to  be  thus  trodden  down  until  this  day. 

Jerusalem  was  rebuilt  by  AdriaD.  but  nol 
precisely  on  the  old  site,  and  was  called  ^'Elia, 
\iiiich  name  it  bore  until  the  time  of  Con 
stantine.  The  apostate  Julian,  out  of  hatred 
to  Christianity,  and  viitii  the  view  of  defeat 
ins;  the  prediction,  that  Jeimsalem  shovild  be 
trodden  down  of  the  Ge?itUes,  determined  to 
restore  the  Jews,  and  rebuild  their  temple. 
Immense  sums  were  appropriated  for  the 
work:  the  superintendence  of  which  was 
a^gned  to  one  of  his  lieutenants;  and  the 
governor  of  the  province  to  which  Jerusalem 
belonged,  assisted  in  it.  •'  But  horrible  balls 
of  fire  bursting  forth  from  the  foundations, 
rendered  the  place  inaccessible  to  the  work- 
men, who  were  often  much  burnt,  so  that  the 
enterprise  was  laid  aside."  The  account 
now  given  is  attested  by  Julian  himself,  and 
his  fivourite  heathen  historian.  The  wit- 
nesses are  indeed  numerous  and  unexcep- 
tionable; -^  Ammianus  Marcellinus,  a  heathen; 
Zemach  David,  a  Jew,  who  confesses  that 
Julian  Vas  divinitus  impedUus.  providentially 
hindered,  in  his  attempt;  Nazianzen  and 
Chrysostom,  among  the  Greeks;  Ambrose  and 
Ruffin,  among  the  Latins;  all  of  whom 
flourished  at  the  very  time  when  this  won- 


Se  : 


vMe  is 


Jti^ 


150  EVIDENCES  OF  THE 

man  must  indeed  be  blind,  who  cannot  see 
this  light  ivhich  shineth  in  a  dark  place :  this 
sure  word  of  prophecy,  ivhich  holy  men  of 
God  spake  as  they  were  moved  by  the  Holy 
Ghost. 


SECTION  VII. 

JVo  other  Religion  possesses  the  same  kind  and  degree 
of  Evidence  as  Christianity  :  and  no  other  Miracles 
are  as  loell  attested,  as  those  recorded  in  the  Bible. 

Having  given  a  brief  view  of  the  external 
evidences  of  Christianity,  it  is  now  proper  to 
inquire,  whether  any  system  of  religion,  an- 
cient or  modern,  is  as  well  supported  by  evi- 
dence; and  whether  other  miracles  have  testi- 
mony in  their  favour,  as  satisfactory  as  that 
by  which  the  miracles  of  the  Gospel  are  ac- 
companied. 

The  usual  declamation  of  infidel  writers, 
on  this  subject,  is  calculated  to  make  the 
impression  on  unsuspicious  readers,  that  all 
religions  are  similar  in  their  origin;  that  they 
all  lay  claim  to  miracles  and  divine  commu- 
nications; and  that  all  stand  upon  an  equal 
footing.  But  when  we  descend  to  particu- 
lars, and  inquire  what  religions  that  now 
exist,  or  ever  did  exist,  profess  to  rest  their 
claims  on  well   attested   miracles,   and  the 


CHRISTIAN    RELIGION.  151 

exact  accomplishment  of  prophecy;  none  bc' 
sides  the  Jewish  and  Christian  can  be  pro- 
duced. Among  the  multiform  systems  of 
Paganism,  there  is  not  one  which  was  founded 
on  manifest  miracles  or  prophecies.  They 
had,  indeed,  their  prodigies  and  their  oracles, 
by  which  the  credulous  multitude  were  de- 
ceived; and  their  founders  pretended  to  have 
received  revelations,  or  to  have  held  commu- 
nication with  the  gods.  But  what  well  at- 
tested miraculous  fact,  can  be  produced  from 
all  the  religions  of  the  heathen  world.^  Wliat 
oracle  ever  gave  responses  so  clear  and  free 
from  ambiguity,  as  to  furnish  evidence,  that 
the  knowledge  of  futurity  v/as  possessed.^  It  is 
easy  to  pretend  to  divine  revelation.  It  is  not 
disputed  that  many  impostors  have  appeared 
in  the  world,  as  well  as  many  deluded  fana- 
tics. But  the  reason  why  all  their  claims 
and  pretensions  may  with  propriety  be  re- 
jected, is,  that  they  were  not  able  to  exhibit 
any  satisfactory  evidence  that  they  were 
commissioned  from  heaven  to  instruct  man- 
kind in  religion. 

In  this  we  are  all  agreed.  Of  what  use 
therefore,  can  it  be,  to  bring  up  these  impos- 
tures and  delusions,  when  the  evidences  of 
the  Christian  religion  are  under  considera- 
tion? Can  it  be  a  reason  for  rejecting  a  reli- 
gion which  comes  well  attested,  that  there 
have  been  innumerable  false  pretensions  to 
divine  revelation?  Must  miracles,  supported 


159.  EVIDENCES  OF  THE 

bj  abundant  testimony,  be  discredited  because 
there  have  been  reports  of  prodigies  and  mira- 
cles which  have  no  evidence  ?  And  because 
heathen  oracles  have  given  answers  to  inqui- 
ries respecting  future  events,  dark,  indeter- 
minate, and  designedly  ambiguousj  shall  we 
place  no  confidence  in  numerous  authentic 
prophecies,  long  ago  committed  to  writing, 
which  have  been  most  exactly  and  wonder- 
fully accomplished  ? 

It  is  alleged,  that  the  early  history  of  all 
ancient  nations  is  fabulous,  and  abounds  in 
stories  of  incredible  prodigiesi  and  hence  it 
is  inferred,  that  the  miracles  of  the  Old  and 
New  Testaments  should  be  considered  in  the 
same  light.  To  which  it  may  be  replied,  that 
this  general  consent  of  nations  that  miracles 
have  existed,  is  favourable  to  the  opinion  that 
true  miracles  have  at  some  time  occurred.  It 
may  again  be  observed,  that  the  history  of  Mo- 
ses, which  is  more  than  a  thousand  years  older 
than  any  profane  history,  has  every  evidence 
of  being  a  true  relation  of  facts;  and,  moreover, 
that  the  age  in  which  the  miracles  of  the  New 
Testament  were  performed,  so  far  from  being 
a  dark  and  fabulous  age,  was  the  most  en- 
lightened period  of  the  heathen  world.  It 
was  the  age  of  the  most  celebrated  historians, 
orators,  and  poets.  There  never  was  a  time, 
M'hen  it  would  have  been  more  difficult  to 
gain  general  belief  in  miracles,  which  had  no 
sufficient  testimony,  than  in  the  Augustan  and 


CHRISTIAN    RELIGION.  153 

succeeding  age.  Not  only  did  learning  flour- 
ish, but  there  was  at  this  period,  a  general 
tendency  to  skepticism  and  atheism.  There 
can  evidently,  therefore,  be  no  inference  un- 
favourable to  Christianity,  derived  from  the 
belief  of  unfounded  stories  of  miraculous 
events,  in  the  dark  ages  of  antiquity.  The 
only  effect  of  the  prevalence  of  false  accounts 
of  miracles,  should  be  to  produce  caution,  and 
careful  examination  into  the  evidence  of  every 
report  of  this  kind.  Reason  dictates,  that 
truth  and  falsehood  should  never  be  con- 
founded. Let  every  fact  be  subjected  to  the 
test  of  a  rigid  scrutiny,  and  let  it  stand  or 
fall,  accordingly  as  it  is  supported  or  unsup- 
ported by  testimony.  If  the  miracles  of  the 
Bible  have  no  better  evidence  than  the  prodi- 
gies of  the  heathen,  they  ought  to  receive  no 
more  credit;  but  if  they  have  solid  evidence, 
they  ought  not  to  be  confounded  with  reports 
which  carry  imposture  on  their  very  face,  or 
at  least,  have  no  credible  testimony  in  their 
favour. 

There  is  no  other  way  of  deciding  on  facts, 
which  occurred  long  since,  but  by  testimony. 
And  the  truth  of  Christianity  is  really  a  mat- 
ter of  fact.  In  support  of  it,  we  have  ad- 
duced testimony  which  cannot  be  invalidated; 
and  we  challenge  our  opponents  to  show,  that 
any  other  religion  stands  on  the  same  firm 
basis.  Instead  of  this,  they  would  amuse  us 
with  vague  declamations  on  the  credulity  of 


154  EVIDENCES    OF    THE 

man,  and  the  many  fabulous  stories  ^vliich 
have  been  circulated  and  believed.  But  what 
has  this  to  do  with  the  question?  We  admit 
all  this,  and  maintain  that  it  does  not  furnish 
the  semblance  of  an  argument  against  the 
truth  of  the  well  attested  facts  recorded  by 
the  evangelists.  Because  there  is  much  false- 
hood in  the  world,  is  there  no  such  thing  as 
truth.^  It  would  be  just  as  reasonable  to  con- 
clude, that  because  many  men  have  been  con- 
victed of  falsehood,  there  were  no  persons  of 
veracity  in  the  world;  or,  that  because  there 
were  many  knaves,  all  retensions  to  honesty 
were  unfounded. 

The  Mohammedan  religion  is  frequently 
brought  forward  by  the  enemies  of  revelation, 
with  an  air  of  confidence,  as  though  the  pre- 
tensions and  success  of  that  impostor  would 
derogate  from  the  evidences  of  Christianity. 
It  is  expedient,  therefore,  to  bring  this  subject 
under  a  particular  examination.  And  here, 
let  it  be  observed,  that  we  do  not  reject  any 
thing  respecting  the  origin  and  progress  of 
this  religion,  which  has  been  transmitted  to 
us  by  competent  and  credible  witnesses.  We 
admit  that  Mohammed  existed,  and  was  the 
founder  of  a  new  sect;  and  that  from  a  small 
beginning,  his  religion  spread  with  astonish- 
ing rapidity  over  the  fairest  portion  of  the 
globe.  We  admit  also,  that  he  was  the  author 
of  the  Koran,  wliich  he  composed  from  time 
to  time,  probably  with  the  aid  of  some  one  or 


CHRISTIAN    RELIGION.  155 

two  other  persons.  Moreover,  it  is  admitted 
that  he  was  an  extraordinary  man,  and  prose- 
cuted the  bold  scheme  which  he  had  projected 
with  uncommon  perseverance  and  address. 
Neither  are  we  disposed  to  deny,  that  the 
Koran  contains  many  sublime  passages,  rela- 
tive to  God  and  his  perfections,  and  many 
sound  and  salutary  precepts  of  morality. 
That  the  language  is  elegant,  and  a  standard 
of  purity  in  the  Arabic  tongue,  has  been  as- 
serted by  all  Mohammedan  writers,  and  con- 
ceded by  many  learned  Christians.  But  as  to 
his  pretended  revelations,  there  is  no  external 
evidence  whatever  that  they  were  real^  and 
there  is  an  overwhelming  weight  of  internal 
evidence,  that  they  were  not  from  God. 

To  bring  this  subject  fairly  before  us,  let 
the  following  considerations  be  impartially 
weighed. 

1.  The  pretensions  of  Mohammed  were 
supported  by  no  miracles  or  prophecies.  He 
was  often  called  upon  by  his  opposers  to  con- 
firm his  mission  by  this  decisive  proof ;  but 
he  always  declined  making  the  attempt,  and 
resorted  to  various  excuses  and  subterfiiges. 
In  the  Koran,  God  is  introduced  as  saying, 
**  Nothing  hindered  us  from  sending  thee 
with  miracles,  except  that  the  former  nations 
have  charged  them  with  imposture  :>— thou  art 
a  preacher  only,''  Again,  «*  That  if  he  did 
perform  miracles,  the  people  would  not  be* 
lieve,  as  they  had   before  rejected   Moses, 


156  EVIDENCES    OF    THE 

Jesus,  and  the  prophets  who  performed 
them." 

Dr.  Paley*  has  enumerated  thirteen  differ- 
ent places  in  the  Koran,  where  this  objection 
is  considered,  in  not  one  of  which  is  it  al- 
leged,  that  miracles  had  been  performed  for 
'ts  confirmation.  It  is  true,  that  this  artful 
man  told  of  things  sufficiently  miraculous; 
but  for  the  truth  of  these  assertions  we  have 
no  manner  of  proof  except  his  own  word, 
which,  in  this  case,  is  worth  nothing. 

Now,  if  it  had  been  as  easy  a  thing  to  ob- 
tain credit  to  stories  of  miracles,  publicly  per- 
formed, as  some  suppose,  surely  Mohammed 
would  have  had  .recourse  to  this  measure, 
during  the  period  that  he  was  so  pressed  and 
teased  by  his  enemies  with  a  demand  for  this 
very  evidence.  But  he  had  too  much  cunning 
to  venture  upon  an  expedient  so  dangerous: 
his  opposers  would  quickly  have  detected  and 
exposed  the  cheat.  At  length,  however,  he 
so  far  yielded  to  the  demand  of  his  enemies, 
as  to  publish  one  of  the  most  extravagant  sto- 
ries which  ever  entered  into  the  imagination 
of  man;  and  solemnly  swore  that  every  word 
of  it  was  true.  I  refer  to  his  night  journey 
to  Jerusalem,  and  thence  to  heaven,  under 
the  guidance  of  the  angel  Gabriel.  As  this 
story  may  afltbrd  some  amusement  to  the 
reader,  I  will  subjoin,  in  a  note,  the  substance 

*  Paley's  Evidences. 


CHRISTIAN    RELIGION.  157 

of  it,  omitting  those  particulars  which  are 
most  ridiculous  and  extravagant.* 

This  marvellous  storj,  however,  had  well 
nigh  ruined  his  cause.  His  enemies  treated 
it  with  deserved  ridicule  and  scorn;  and  a 
number  of  his  followers  forsook  him  from  that 
time.  In  fact,  it  rendered  his  further  con- 
tinuance at  Mecca  entirely  inexpedient;  and 
having  before  despatched  some  of  his  disciples 
to  Medina,  he  betook  himself,  with  his  fol- 
lowers, to  that  city,  where  he  met  with  a 
more  cordial  reception  than  in  his  native 
place. 

The  followers  of  Mohammed,  hundreds  of 
years  after  his  death,  related  many  miracles 
which  they  pretended  that  he  performed:  but 
their  report  is  not  only  unsupported  by  testi- 
mony, but  is  in  direct  contradiction  to  the 
Koran,  where  he  repeatedly  disclaims  all  pre- 
tensions to  miraculous  powers.  And  the 
miracles  which  they  ascribe  to  him,  while  they 
are  marvellous  enough,  are  of  that  trifling 
and  ludicrous  kind,  commonly  to  be  met  with 
in  all  forgeries  in  which  miracles  are  repre- 
sented as  having  been  performed;  such  as, 
that  the  trees  walked  to  meet  iiim;  that  the 
stones  saluted  him;  that  a  beam  groaned  to 
him;  that  a  camel  made  complaint  to  him; 
and  that  a  shoulder  of  mutton  told  him  that 
it  was  poisoned.. 

*  See  Note  A. 
o 


158  EVIDENCES    OF    THE 

It  appears,  then,  that  Mohammedanism  has 
no  evidence  whatever,  but  the  declaration  of 
the  impostor.  It  is  impossible,  therefore,  that 
Christianity  should  be  placed  in  a  more  fa- 
vourable point  of  light,  than  in  comparison 
with  the  religion  of  Mohammed.  The  one, 
as  we  have  seen,  rests  on  well  attested  mira- 
cles; the  other  does  not  exhibit  the  shadosv  of 
a  proof  that  it  was  derived  from  heaven. 

2.  It  is  fair  to  compare  the  moral  characters 
of  the  respective  founders  of  these  two  reli- 
gions. And  here  we  have  as  perfect  a  con- 
trast as  history  can  furnish.  Jesus  Christ 
was  holy,  harmless,  undefiled,  and  separate 
from  sinners.  His  life  was  pure,  without  a 
stain.  His  most  bitter  enemies  could  find  no 
fault  in  him.  He  exhibited,  through  life,  the 
most  perfect  example  of  disinterested  zeal, 
pure  benevolence,  and  unaffected  humility, 
which  the  world  ever  saw.  Mohamet ^  \  was 
an  ambitious,  licentious,  cruel,  and  unjust 
man.  His  life  was  stained  with  the  most  atro- 
cious crimes.  Blasphemy,  perjury,  murder, 
adultery,  lust,  and  robbery,  were  actions  of 
daily  occurrence.  And  to  shield  himself  fn„ii 
censure,  and  open  a  door  for  unbridled  indul- 
gence, he  pretended  revelations  from  heaven 
to  justify  all  his  vilest  practices.  He  had  the 
effrontery  to  pretend  that  God  had  given  him 
privilege  to  commit,  at  ple9,sure,  the  most 
abominable  crimes.  The  facts  which  could 
be   adduced    in    support   of   these   general 


CHRISTIAN    RELIGION-.  159 

charges,  are  so  numerous  and  so  shocking, 
that  I  will  not  defile  my  paper,  nor  wound 
the  feelings  of  the  reader,  by  a  recital  of 
them. 

3.  The  Koran  itself  can  never  bear  a  com- 
parison with  the  New  Testament,  in  the  view 
of  any  impartial  person.  It  is  a  confused  and 
incongruous  heap  of  sublime  sentiments,  mo- 
ral precepts,  positive  institutions,  extrava- 
gant and  ridiculous  stories,  and  manifest  lies 
and  contradictions.  Mohammed  himself  ac- 
knowledged that  it  contained  many  contra- 
dictions 5  but  he  accounted  for  this  fact  by 
alleging,  that  what  had  been  communicated  to 
him  in  one  chapter,  was  repealed  in  a  subse- 
quent one 5  and  so  he  charges  this  inconsis- 
tency on  his  Maker.  The  number  of  abro- 
gated passages  is  so  great,  that  a  musselman 
cannot  be  easily  confuted  by  proving  the 
falsehood  of  any  declaration  in  the  Koran,  for 
he  will  have  recourse  to  this  doctrine  of  abro- 
gation. There  is  nothing  in  this  book  which 
cannot  easily  be  accounted  for ;  nothing, 
above  the  capacity  of  impostors  to  accomplish. 
It  is  artfully  accommodated  to  the  religions 
of  Arabia,  prevalent  at  the  time.  It  gives 
encouragement  to  the  strongest  and  most  vi- 
cious passions  of  human  nature;  encourages 
ambition,  despotism,  revenge,  and  offensive 
war;  opens  wide  the  door  to  licentiousness; 
and  holds  out  such  rewards  and  punishments 
as  are  calculated  to  make  an  impression  on 


160  EVIDExXCES   OF  THE 

the  minds  of  wicked  men.  It  discourages, 
and  indeed  forbids,  all  free  inquiry,  and  all 
discussion  of  the  doctrines  which  it  contains. 
Whatever  is  excellent  in  the  Koran,  is  in  imi- 
tation of  the  Biblej  but  wherever  the  author 
follows  his  own  judgment,  or  indulges  his 
own  imagination,  we  find  falsehood,  impiety, 
or  ridiculous  absurdity.* 

4.  The  means  by  which  the  religion  of 
Mohammed  was  propagated,  were  entirely 
different  from  those  employed  in  the  propaga- 
tion of  the  Gospel.  If  there  is  any  point  of 
strong  resemblance  between  these  two  sys- 
tems, it  consists  merely  in  the  circumstance 
of  the  rapid  and  extensive  progress,  and  per- 
manent continuance  of  each.  But  when  we 
come  to  consider  the  means  by  which  this  end 
was  attained,  in  the  two  cases,  instead  of  re- 
semblance, we  find  again  a  perfect  contrast. 
Mohammed  did,  indeed,  attempt  at  first  to 
propagate  his  religion  by  persuasion  and  arti- 
tifice;  and  these  efforts  he  continued  for 
twelve  years,  but  with  very  small  success. 
At  the  end  of  three  years  he  had  gained  no 
more  than  fourteen  disciples;  at  the  end  of 
seven  years,  his  followers  amounted  to  little 
more  than  eighty;  and  at  the  end  of  twelve 
years,  when  he  fled  from  Mecca,  the  number 
was  very  inconsiderable.     As  far,  therefore, 

*  See  Ryan's  History  of  the  effects  of  Religion  on 
Mankind. 


CHRISTIAN  RELIGION.  161 

as  there  can  be  a  fair  comparison  between  the 
progress  of  Christianity  and  Mohammedan- 
ism, that  is,  during  the  time  that  Mohammed 
employed  argument  and  persuasion  alone, 
there  is  no  resemblance.  The  progress  of 
Christianity  was  like  the  lightning,  which 
shineth  from  one  part  of  heaven  to  the  other; 
extending  in  a  few  years,  not  only  without 
aid  from  learning  and  power,  but  in  direct 
opposition  to  both,  throughout  the  whole  Ro- 
man empire,  and  far  beyond  its  utmost  limits: 
but  Mohammedanism,  for  twelve  years,  made 
scarcely  any  progress;  yet  it  commenced 
among  an  ignorant  and  uncivilized  people. 
During  this  period,  the  progress  was  scarcely 
equal  to  what  might  be  expected  from  any 
artful  impostor.  This  religion  never  spread 
in  any  other  way  than  by  the  sword.  As 
soon  as  the  inhabitants  of  Medina  declared  in 
favour  of  Mohammed,  he  changed  his  whole 
plan,  and  gave  out  that  he  was  directed  to 
propagate  his  religion  by  force.  From  this 
time  he  is  found  engaged  in  war.  He  began 
by  attacking  mercantile  caravans,  and  as  his 
force  increased,  went  on  to  conquer  the  petty 
kingdoms  into  which  Arabia  was  then  di- 
vided.* Sometimes  he  put  all  the  prisoners 
to  death,  and  at  other  times,  sold  them  into 
slavery.  At  first  the  order  was  to  massacre 
every  creature  that  refused  to  embrace  his  re 

*  See  Prideaux's  Life  of  Mahomet. 
o2 


162  EVIDENCES    OF    THE 

iigion;  but  he  became  more  lenient  after- 
wards, especially  to  Jews  and  Christians. 
The  alternative  was,  '*  The  Koran,  death,  or 
tribute. "  '* 

But  it  is  a  great  mistake  to  suppose,  that 
the  conquests  of  Mohammed  himself  were 
verv  extensive.  The  fact  is,  that  he  never, 
during  his  life,  extended  his  dominion  beyond 
the  limits  of  Arabia,  except  that  he  overran 
one  or  two  inconsiderable  provinces  of  Syria. 
It  was  by  the  caliphs,  his  successors,  that  so 
great  a  part  of  Asia  and  Egypt  were  brought 
into  subjection.  But  what  is  there  remarkable 
in  these  successes,  more  than  those  of  other 
gi'eat  conquerers?  Surely,  the  propagation 
of  Mohammedanism  by  the  sword,  however 
rapid  or  extensive,  can  never  bear  any  com- 
parison with  that  of  Christianity  by  the  mere 
force  of  truth,  under  the  blessing  of  Heaven. 

5.  The  tendency  and  effects  of  Moham- 
medanism, when  compared  with  the  tendency 
and  effects  of  Christianity,  serve  to  exhibit 
the  latter  in  a  very  favourable  light.  The 
Christian  religion  has  been  a  rich  blessing  to 
every  country  which  has  embraced  it;  and  its 
salutary  effects  have  borne  proportion  to  the 
care  which  has  been  taken  to  inculcate  its 
genuine  principles,  and  the  cordiality  with 
which  its  doctrines  have  been  embraced.  If 
we  cast  our  eyes  over  the  map  of  the  world, 
and  inquire,  what  nations  are  truly  civilized? 
Where  does  learning  flourish?     Where  are 


CHRISTIAN  RELIGIOX.  16S 

the  principles  of  morality  and  the  dictates  of 
humanity  best  understood?  Where  are  the 
poor  and  afflicted  most  relieved?  Where  do 
men  enjoy  the  greatest  security  of  life,  pro- 
jperty,  and  liberty?  Where  is  the  female  sex 
treated  with  due  respect,  and  exalted  to  its 
proper  place  in  society?  Where  is  the  edu- 
cation of  youth  most  assiduously  pursued? 
Where  are  the  brightest  examples  of  benevo- 
lence, and  where  do  men  enjoy  most  ra- 
tional happiness?  I  say,  if  we  were  called 
upon  to  designate  those  countries  in  which 
these  advantages  are  most  highly  enjoyed, 
every  one  of  them  would  be  found  in  Chris- 
tendom; and  the  superiority  enjoyed  by  some 
over  the  others,  would  be  found  to  bear  an 
exact  proportion  to  the  practical  influence  of 
pure  Christianity. 

On  the  contrary,  if  we  take  a  survey  of 
the  rich  and  salubrious  regions  possessed  by 
Mohammedans,  we  behold  a  wide-spread  de- 
solation. The  fairest  portion  of  the  globe, 
where  arts,  literature,  and  refinement  for- 
merly most  flourished,  are  now  blighted. 
Every  noble  institution  lias  sunk  into  obli- 
vion. Despotism  extends  its  iron  sceptre 
over  these  ill-fated  countries,  and  all  the 
tranquillity  ever  enjoyed,  is  the  dead  calm 
of  ignorance  and  slavery.  Useful  learning  is 
discouraged;  free  inquiry  proscribed,  and  ser- 
vile submission  required  of  all.  Justice  is 
perverted  or  disregarded.     No  man  has  any 


164  EVJDEXCES  OF  THE 

security  for  life  or  property^  and  as  to  li- 
berty, it  is  utterly  lost,  wherever  the  Moham- 
medan religion  prevails.  While  the  fanatic 
ardour  of  making  proselytes  continued,  the 
fury  of  the  propagators  of  this  faith  rendered 
them  irresistible.  Indeed,  their  whole  sys- 
tem is  adapted  to  a  state  of  war.  The  best 
work  that  can  be  performed,  according  to 
the  Koran,  is  to  fight  for  the  propagation  of 
the  faith,  and  the  liighest  rewards  are  pro- 
mised to  those  who  die  in  battle.  There  is 
no  doubt  but  that  the  principles  of  the  Koran 
greatly  contributed  to  the  conquests  of  the 
Saracens,  by  divesting  them  of  all  fears  of 
death,  and  inspiring  them  with  an  assurance 
of  being  admitted  into  a  sensual  paradise,  if 
it  should  be  their  fate  to  be  slain  in  battle. 
"  The  sv/ord,"  said  he,  ''is  the  key  of  hea- 
ven and  hell;  a  drop  of  blood  shed  in  the 
cause  of  God,  a  night  spent  under  arms, 
is  of  more  avail,  than  two  months  of  fasting 
and  prayer.  Whosoever  falls  in  battle,  his 
sins  are  forgiven.  At  the  day  of  judgment, 
his  wounds  shall  be  resplendent  as  vermilion, 
and  odoriferous  as  musk;  and  the  loss  of  his 
limbs  shall  be  replaced  by  the  wings  of  angels 
and  cherubim." 

But  when  they  had  finished  their  conquests, 
and  a  state  of  peace  succeeded  their  Ijong  and 
bloody  wars,  they  sunk  into  torpid  indolence 
and  stupidity.  While  other  nations  have 
been  making  rapid  improvements  in  all  the 


CHRISTIAN  RELIGION.  165 

arts,  they  have  remained  stationarjj  or  ra- 
ther, have  been  continually  going  backward. 
They  have  derived  no  advantages  from  the 
revival  of  letters,  the  invention  of  printing, 
or  the  improvement  in  the  arts  and  sciences. 
The  people  who  have  been  subjected  to  their 
despotism,  without  adopting  their  religion, 
are  kept  in  the  most  degrading  subjection. 

At  present,  the  Greeks  are  making  noble 
exertions  to  break  the  cruel  yoke  which  has 
oppressed  them,  and  though  unsupported  by 
Christian  nations,  have  succeeded  in  expel- 
ling the  Turks  from  a  large  portion  of  their 
country.  God  grant'  them  success,  and  give 
them  wisdom  to  make  a  good  use  of  their 
liberty  and  independence,  wlien  acquired 
and  established! 

Mohammedanism  was  permitted  to  prevail, 
as  a  just  punishment  to  Christians  for  their 
luxury  and  dissensions.  It  is  to  be  hoped, 
however,  that  the  prescribed  time  of  these 
locusts  of  the  abyss*  is  nearly  come  to  an 
end;  and  that  a  just  God,  who  has  so  long 
used  them  as  a  scourge  to  Christians,  as  he 
formerly  did  the  Canaanites  to  be  thorns  in 
the  eyes  and  in  the  sides  to  the  Israelites, 
will  soon  bring  to  an  end  this  horrible  despot- 
ism, which  has  been  founded  on  a  vile  im- 
posture. The  signs  of  the  times  give  strong 
indications  that  the  Mohammedan  power  will 

*  Rev.  ix.  3. 


166  EVIDENCES    OF    THE 

shortly  be  subverted.  But  it  is  not  for  us  to 
knoiv  the  times  and  the  seasons^  which  the 
Father  hath  put  in  his  own  jjower. 

The  only  thing  further  necessary  to  be 
considered  in  this  section,  is  the  miracles 
which  have  been  brought  forward  as  a  coun- 
terpoise to  the  miracles  of  Christ  and  his 
apostles.  This  is  an  old  stratagem—at  least 
as  early  as  the  second  century,  when  one 
Philostratus,  at  the  request  of  Julia  Augusta, 
wife  of  the  emperor  Severus,  wrote  a  history, 
or  rather  romance,  of  Apollonius,  of  Tyana, 
a  town  in  Cappadocia.  This  Apollonius  was 
nearly  cotemporary  with  Jesus  Christy  but 
whether  he  was  a  philosopher,  or  a  conjurer, 
cannot  now  be  ascertained;  for  as  to  this 
story  of  Philostratus,  which  is  still  extant,  it 
is  totally  unsupported  by  any  reference  to 
eye-witnesses  of  the  facts,  or  any  documents 
whatever,  and  has  throughout,  as  much  the 
air  of  extravagant  fiction  as  any  thing  that 
was  ever  published.  That  the  design  of  the 
writer  was  to  set  up  this  Apollonius  as  a 
rival  to  Jesus  Christ,  is  not  avowed,  but  is 
sufficiently  evident  from  the  similarity  of 
many  of  the  miracles  ascribed  to  him,  to 
facts  recorded  in  the  Gospels,  and  which  are 
manifestly  borrowed  from  the  evangelical 
history.  He  is  made  to  raise  the  dead,  to 
cast  out  demons,  and  to  rise  from  the  dead 
himself.  In  one  instance,  the  very  words  of 
the  demons  expelled  by  Jesus  Christ,  as  re- 


CHRISTIAN   RELIGION.  167 

corded  by  St.  Luke,  "  Art  thou  come  to  tor- 
ment  us  before  the  time?'"^  are  put  into  the 
mouth  of  a  demon,  said  to  be  cast  out  by 
Apollonius.  But  in  addition  to  these  mira- 
cles, his  biographer  pretends  that  he  saw 
beasts  with  a  human  head  and  lions'  body; 
women  half  white  and  half  black,  togethier 
with  phcenixes,  griffins,  dragons,  and  simi- 
lar fabulous  monsters. 

In  the  fourth  century,  Hierocles,  a  bitter 
enemy  of  Christianity,  instituted  a  compari- 
son between  Jesus  and  Apollonius,  in  which, 
after  considering  their  miracles,  he  gives  the 
preference  to  the  latter.  This  book  was  an- 
swered by  Eusebius,  from  whose  work  only, 
v/e  can  now  learn  how  Hierocles  treated  the 
subject,  as  the  bool^  of  the  latter  is  not  ex- 
tant.     • 

The  only  conclusion  which  can  be  deduced 
from  this  history  of  Apollonius,  is,  that  the 
miracles  of  Christ  were  so  firmly  believed  in 
the  second  century,  and  were  attended  by 
such  testimony,  that  the  enemies  of  Chris- 
tianity could  not  deny  the  facts,  and  there- 
fore resorted  to  the  expedient  of  circulating 
stories  of  equal  miracles  performed  by  an- 
other. 

Modern  infidels  have  not  been  ashamed  to 
resort  to  the  same  stale  device.  Mr.  Hume 
has  taken  much  pains  to  bring  forward  a 
■great  array  of  evidence  in  favour  of  certain 
miracles,  in  which  he  has  no  faith,  v/ith  the 


168  EVIDENCES    OF    THE 

view  of  discrediting  the  truth  of  Christianity. 
These  have  been  so  fully  and  satisfactorily 
considered  by  Dr.  Douglass,  bishop  of  Salis- 
bury, in  his  Criterion,  and  by  Dr.  Camp- 
bell, in  his  Essay  on  Miracles,  that  I  need 
only  refer  to  these  learned  authors  for  a  com- 
plete confutation  of  Hume's  arguments  from 
this  source. 

For  the  sake,  however,  of  those  who  may 
not  have  access  to  these  works,  I  will  lay 
down  a  few  general  principles,  by  which  we 
may  distinguish  between  true  and  false  mira- 
cles; for  which  I  am  indebted,  principally, 
to  the  author  of  the  Criterion,  above  men- 
tioned. 

1.  The  nature  of  the  facts  should  be  well 
considered,  whether  they  are  miraculous. 
The  testimony  which  supports  a  fact  may  be 
sufficient,  and  yet  it  may  have  been  bi-ought 
about  by  natural  causes. 

The  miracles  of  Jesus  Christ  were  uch, 
that  there  was  no  room  for  doubt  lespecting 
their  supernatural  character;  but  a  great  part 
of  those  performed  by  others,  which  have  re- 
ceived the  best  attestation,  were  of  sucli  ,i 
nature,  that  they  may  readily  be  accounted 
for  without  supposing  any  divine  interposi- 
tion. The  case  of  the  man  diseased  in  his 
eyes,  said  to  have  been  cured  by  Vespasian's 
Tubbing  his  hand  over  them,  and  the  lame 
man  cured  by  a  touch  of  the  emperor's  foot, 
were,  no  doubt,  impositions  practised  by  the 


CHRISTIAN  RELIGION.  169 

priests  of  the  temple  where  they  were  per- 
formed. The  emperor  did  not  pretend  to 
possess  any  miraculous  power,  and  was  in- 
duced only  after  much  persuasion,  to  make 
the  experiment.  The  facts  as  related  by  Ta- 
citus, though  he  was  not  an  eye-witness — it 
may  be  admitted — are  true.  Such  persons 
were  probably  brought  forward,  and  a  cure 
pretended  to  be  made,  but  there  is  no  evi- 
dence that  there  was  a  real  miracle.  There 
was  no  one  present  who  felt  interested  to  ex- 
amine into  the  truth  of  the  miracle.  The  priests 
who  proposed  the  thing,  had,  no  doubt,  pre- 
pared their  subjects;  and  the  emperor  was 
flattered  with  the  honour  of  being  selected 
by  their  god  to  work  a  miracle.  How  often 
do  beggars  in  the  street  impose  upon  many, 
by  pretending  to  be  blind  and  lame.^  The 
high  encomiums  which  Mr.  Hume  bestows 
on  the  historian  Tacitus,  in  order  to  set  off 
the  testimony  to  the  best  advantage,  can 
have  no  weight  here;  for  he  only  related 
what  he  had  heard  from  others,  and  showed 
pretty  evidently  that  he  did  not  credit  the 
story  himself. 

The  same  may  be  said  respecting  the  man 
spoken  of  by  Cardinal  de  Retz,  at  Saragossa, 
who  was  represented  as  having  been  seen 
without  a  leg,  but  obtained  one  by  rubbing 
the  stump  with  holy  oil.  The  Cardinal  had 
no  other  evidence  of  his  having  ever  been 
maimed,  than  the  suspicious  report  of  the 
p 


170  EVIDENCES   OF  THE 

canons  of  the  Church;  and  he  took  no  pains 
to  ascertain  whether  the  leg  which  he  obtain- 
ed was  really  flesh  and  blood,  or  an  artificial 
limb. 

A  great  part  of  the  cures  said  to  have  been 
performed  at  the  tomb  of  the  Abbe  Paris, 
were  proved,  upon  examination,  to  be  mere 
pretences;  and  those  which  were  real,  may 
easily  be  accounted  for  from  the  influence  of 
a  heated  imagination  and  enthusiastic  feel- 
ings; especially,  since  we  have  seen  the  won- 
derful effects  of  animal  magnetism  and  me- 
tallic tractors.* 

l2.  A  second  consideration  of  great  weight 
is,  that  in  true  miracles  we  can  trace  the  tes- 
timony to  the  very  time  when  the  facts  are 
said  to  have  occurred,  but  in  false  miracles 
the  report  of  the  facts  originates  a  long  time 
afterwards,  as  in  the  case  of  Apollonius; 
and  as  in  the  case  of  the  miracles  ascribed 
to  Mohammed  by  Abulfeda  and  Al-Janabbi; 
and  also  of  the  miracles  ascribed  by  the  Je- 
suits to  Ignatius  Loyola,  their  founder,  which 
were  never  heard  of  until  long  after  his  death. 

3.  Another  criterion  of  importance,  is,  that 
the  report  of  miracles  should  originate,  and 
first  obtain  credit,  in  the  place  and  among 
the  people,  where  they  are  said  to  have  been 
performed.  This  is  too  remarkably  the  fact 
m  regard  to  the  miracles  of  the  Bible  to  re- 

*  See  Note  B. 


CHRISTIAN  RELIGION.  171 

quire  any  proof.  But  many  stories  or  mira- 
cles are  rendered  suspicious  by  tlie  circum- 
stance, that  they  were  first  reported  and 
believed  in  some  place  far  from  that  in  which 
they  were  alleged  to  have  been  wrought. 
The  miracles  ascribed  by  the  Romanists  to 
Francis  Xavier,  are  condemned  by  both  the 
rules  last  mentioned.  In  all  his  letters,  while 
a  missionary  in  the  East,  he  never  hints  that 
miracles  had  been  wrought,  and  a  reputable 
writer  who  gave  some  account  of  his  labours 
nearly  forty  years  after  his  death,  not  only  is 
silent  about  Xavier's  miracles,  but  confesses, 
that  no  miracles  had  been  performed  among 
the  Indians.  These  miracles  were  said  to 
be  performed  in  the  remote  parts  of  India 
and  Japan,  but  the  report  of  them  was  pub- 
lished first  in  Europe.  x\lmost  all  the  mira- 
cles ascribed  by  the  Romish  Church  to  her 
saints  fall  into  the  same  predicament.  The 
history  of  them  was  written  long  after  they 
are  said  to  have  been  performed,  and  often 
in  countries  remote  from  the  place  where 
they  are  pretended  to  have  occurred. 

4.  Another  thing  necessary  to  be  taken 
into  view  in  judging  of  the  genuineness  of 
miracles,  is,  whether  the  facts  were  scruti- 
nized at  the  time,  or  were  suffered  to  pass 
without  examination.  When  the  miracles  re- 
ported coincide  with  the  passion  and  preju- 
<lice  of  those  before  whom  they  are  perform- 
ed; or  when  they  are  exhibited  by  persons  in 


172  EVIDEXCES    OF    THE 

power  wno  can  prevent  all  examination,  and 
put  what  face  they  please  on  facts,  they  may 
well  be  reckoned  as  suspicious.  Now,  the 
cures  at  the  tomb  of  the  Abbe  Paris,  were 
not  performed  in  these  circumstances.  The 
Jansenists  were  not  in  power,  and  their  ene- 
mies not  only  had  the  opportunity  to  examine 
into  the  facts,  but  actually  did  it  with  the 
utmost  diligence.  We  have  reason  to  be- 
lieve, therefore,  that  we  have  now  a  true 
report  of  the  occurrences.  The  defect  of 
these  miracles  is  in  their  nature,  not  in  their 
evidence. 

But,  in  most  cases,  the  miracles  which 
have  been  reported,  took  place  when  there 
was  no  opportunity  of  examining  into  the 
facts;  when  the  people  were  pleased  to  be 
confirmed  in  their  favourite  opinions;  or 
when  the  ruling  powers  had  some  particular 
end  to  answer.* 

But  supposing  these  miracles  to  be  ever  so 
well  attested,  I  do  not  perceive  how  the  evi- 
dence of  divine  revelation  can  be  affected  by 
them;  for  if  it  could  be  made  to  appear  that 
they  were  supported  by  testimony  as  strong 
as  that  which  can  be  adduced  in  favour  of  the 
miracles  of  the  New^  Testament,  the  only  fair 
conclusion  is,  that,  in  consistency,  they  who 
believe  in  Christianity  should  admit  them  to 
be  true;  but  what  then?  Would  it  follow, 

*  On  this  whole  subject,  see  Douglass's  Criterion. 


CHRI3TIAX    RELIGIOX.  173 

because  miracles  had  been  wroiiglit  on  some 
rare  occasions,  different  from  those  recorded 
in  the  Bible,  that  therefore  these  were  of  no 
validity  as  evidence  of  divine  revelation? 
Would  not  the  fact  that  other  miracles  had 
been  wrought,  rather  confirm  our  belief  in 
those  v^hich  were  performed  with  so  impor- 
tant a  design?  Mr.  Hume  does,  indeed,  art= 
fuUj  insinuate,  that  the  various  accounts  of 
miracles  Avhich  exist  cannot  be  true,  because 
the  religions  which  thej  were  wrought  to 
confirm  are  opposite;  yet  not  one  of  those 
which  he  brings  forward  as  being  best  attest- 
ed, was  performed  in  confirmation  of  any 
new  religion,  or  to  prove  any  particular  doc- 
trine, therefore  they  are  not  opposed  to 
Christianity.  If  they  had  actually  occurred, 
it  would  not  in  the  least  disparage  the  evi- 
dence for  the  facts  recorded  in  the  Nev/  Tes- 
tament. And,  especially,  it  is  a  strange 
conceit  that  miracles  performed  within  the 
bosom  of  the  Christian  church,  should  furnish 
any  proof  against  Christianity. 

It  is,  however,  no  part  of  the  object  of 
those  who  bring  forward  such  an  array  of  tes- 
timony in  support  of  certain  miracles,  to 
prove  that  such  facts  ever  occurred.  This 
IS  diametrically  opposite  to  their  purpose. 
Their  design  is  to  discredit  all  testimony  in 
favour  of  miracles,  by  showing  that  facts,  ac- 
knowledged to  be  false,  have  evidence  as 
strong  as  those  on  which  revealed  religion 
p2 


174  EVIDENCES    OF    THE 

rests.  But  thej  have  utterly  failed  in  the 
attempt,  as  we  have  shown ^  and  if  they  had 
succeeded  in  adducing  as  strong  testimony 
for  other  miracles,  then  we  would  readily 
admit  their  truth,  and  that  in  perfect  consis- 
tency with  our  belief  in  Christianity. 


.j^m 


SECTION  VIII. 


The  Bible  contains  internal  evidence  that  its  origin  is 
divine. 

As  the  Old  and  New  Testaments  are  inti- 
mately connected,  and  form  parts  of  the  same 
system,  it  is  unnecessary  to  make  any  dis- 
tinction between  them  in  considering  this 
branch  of  the  evidence  of  divine  revelation. 

A  late  writer*  of  great  eminence  and  popu- 
larity, has  represented  this  species  of  evi- 
dence as  unsatisfactory,  as  not  capable  of  be- 
ing so  treated  as  to  produce  conviction  in 
the  minds  of  philosophical  infidels,  and  as 
opening  a  door  to  their  most  specious  objec- 
tions to  Christianity.  But,  certainly,  this  is 
not  the  most  effectual  method  of  supporting 
the  credit  of  the  Scriptures.  Another  popu- 
lar writert  has  gone  to  the  other  extreme, 
and  seems  to  set  little  value  on  the  external 

*  Dr.  Chalmers.  +  Soame  Jenyns. 


CHRISTIAX    RELIGION.  175 

evidences  of  Christianity,  while  he  exhibits 
the  internal  in  a  light  so  strong,  that  his  ar- 
gument assumes  the  appearance  of  demon- 
stration. 

But  these  two  species  of  evidence,  though 
distinct,  are  harmonious,  and  strengthen 
each  other.  There  is,  therefore,  no  propriety 
in  disparaging  the  one  for  the  purpose  of  en- 
hancing the  value  of  the  other.  I  believe 
the  fact  is,  however,  that  more  instances 
have  occurred  of  skeptical  men  being  con- 
vinced of  the  truth  of  Christianity  by  the  in- 
ternal than  the  external  evidences.  It  is  the 
misfortune  of  most  infidels  that  they  have  no 
intimate  acquaintance  with  the  Bible,  and 
even  many  of  those  who  have  undertaken  to 
write  against  it,  appear  never  to  have  read  it 
with  any  other  view  than  to  find  some  ground 
of  objection. 

No  doubt  it  is  necessary  to  come  to  the 
examination  of  this  species  of  evidence  with 
a  candid  and  docile  disposition.  If  reason 
be  permitted  proudly  to  assume  the  seat  of 
judgment,  and  to  undertake  to  decide  what 
a  revelation  ought  to  contain  in  particular; 
in  what  manner  and  with  what  degree  of  light 
it  should  be  communicated;  whether  it  should 
be  made  perfectly  at  once,  or  gradually  un- 
folded; and  whether,  from  the  beginning,  it 
should  be  universal:  no  doubt  the  result  of 
an  examination  of  the  contents  of  the  Bible, 
conducted  on  such  principles,  will  prove  un- 


176  EVIDENCES    OF    THE 

satisfactory,  and  inseparable  objections  will 
occur  at  every  step  in  the  progress.  It  was 
wise  in  Dr.  Chalmers  to  endeavour  to  dis- 
courage such  a  mode  of  investigation,  as  being 
most  unreasonable;  for  how  is  it  possible 
that  such  a  creature  as  man  should  be  able  to 
know  what  is  proper  for  the  infinite  God  to 
do,  or  in  what  way  he  should  deal  with  his 
creatures  upon  earth?  To  borrow  the  lan- 
guage of  this  powerful  v/riter,*  "  We  have 
experience  of  man,  but  we  have  no  expe- 
rience of  God.  We  can  reason  upon  the 
procedure  of  man  in  given  circumstances, 
because  this  is  an  accessible  subject,  and 
comes  under  the  cognizance  of  observation; 
but  we  cannot  reason  on  the  procedure 
of  the  Almighty  in  given  circumstances.'' 
But  when  he  speaks  '» of  disclaiming  all  sup- 
port from  what  is  commonly  understood  by 
the  internal  evidence,"  and  *'of  saving  a 
vast  deal  of  controversy  by  proving  that  all 
this  is  superfluous  and  uncalled  for,"  I  am 
constrained  to  think,  that  instead  of  aiding 
the  cause  of  Christianity,  the  excellent  author 
has  attempted  to  take  away  one  of  its  firmest 
props.  The  internal  evidence  of  revelation 
is  aftalogous  to  the  evidence  of  the  being  and 
perfections  of  God  from  the  works  of  crea- 
tion: and  the  same  mode  of  reasoning  which 
the  deist  adopts  relative  to  the  doctrines  and 

*  ChalmerB'  Evidences. 


CHRISTIAN    RELIGION.  177 

institutions  of  the  Bible,  the  atheist  may 
adopt,  with  equal  force,  against  the  existence 
of  a  God.  If  men  will  be  so  presumptuous 
as  to  determine  that,  if  God  makes  a  world 
he  will  form  it  according  to  their  ideas  of  fit- 
ness, and  that  the  apparent  imperfections  and 
incomprehensibilities  in  the  material  universe 
could  never  have  proceeded  from  a  Being  of 
infinite  perfection,  atheism  must  follow  of 
course.  But  if,  notwithstanding  all  these 
apparent  evils  and  obscurities,  there  is  in  the 
structure  of  the  world,  the  most  convincing 
evidence  of  the  existence  of  an  all-wise  and 
all-powerful  Being,  why  may  we  not  expect 
to  find  the  same  kind  of  evidence  impressed 
on  a  revelation  from  God.^  Upon  Dr.  Chal- 
mers' principles,  we  ought  to  depend  simply 
on  historical  testimony  for  the  fact  that 
God  created  this  world j  and  ^'disclaim  all 
support"  from  what  may,  without  improprie- 
ty, be  termed  the  internal  evidence  of  the 
existence  of  God,  derived  from  the  contem- 
plation of  the  work  itself.  The  truth,  how- 
ever, is,  that  every  thing  which  proceeds 
from  God,  whatever  difficulties  or  obscurities 
accompany  it,  will  contain  and  exhibit  the 
impress  of  his  character.  As  this  is  resplen- 
dently  visible  in  the  heavens  and  the  earth,  it 
is  reasonable  to  think  that  it  will  not  be  less 
manifest  in  his  word.  If  the  truths  contain- 
ed in  a  revelation  be  worthy  of  God,  they 
will  be  stamped  with  his  image;  and  if  this 


178  EVIDENCES    OF    THE 

can  be  in  any  measure  discovered,  undoubt- 
edly it  furnishes  the  most  direct  and  convinc- 
ing evidence  of  their  divine  origin.  In  fact, 
this  is,  w  ithout  being  reduced  to  the  form  of 
a  regular  argument,  precisely  the  evidence 
on  which  the  faith  of  the  orreat  body  of  Chris- 
tians has  always  rested.  They  are  incapable 
of  appreciating  the  force  of  the  external  evi- 
dence. It  requires  an  extent  of  learning 
which  plain,  unlettered  Christians  cannot  be 
supposed  to  possesg.  But  the  internal  evi- 
dence is  within  their  reach;  it  acts  directly 
upon  their  minds,  whenever  they  read  or  hear 
a  portion  of  the  w'ord  of  God.  The  belief  ot 
common,  unlearned  Christians,  is  not  neces- 
sarily founded  in  the  mere  prejudice  of  edu- 
cation: it  rests  on  the  best  possible  evidence. 
And  as  there  is  a  faith  which  is  saving,  and 
to  which  a  purifying  efficacy  is  ascribed,  if 
we  incjuire  on  what  species  of  evidence  this 
depends,  it  must  be  answered,  on  internal 
evidence;  not,  indeed,  as  perceived  by  the 
unaided  intellect  of  man,  but  as  it  is  exhibit- 
ed to  the  mind  by  the  illumination  of  the 
Holy  Spirit.  We  cannot  consent,  therefore, 
to  give  up  this  species  of  evidence  as  *'  su- 
perfluous and  uncalled  for,"  but  must  consi- 
der it,  if  not  the  most  effectual  to  silence 
gainsayers,  yet  certainly  the  most  useful  to 
the  real  Christian;  and  if  unbelievers  could 
be  induced  to  attend  to  it  with  docility  and 
impartiality,   there   is  reason  to  think  that 


CHRISTIAN    RELIGION.  179 

they  would  experience  its  efficacy  in  the  gra- 
dual production  of  a  firm  conviction  of  the 
truth  of  Christianity.  The  internal  evidence 
of  the  truth  of  the  Scriptures,  cannot  be  fully 
brought  into  view  in  any  other  way  than  by 
a  careful  study  of  the  Bible.  It  cannot  easily 
be  put  into  the  form  of  logical  argument,  for 
it  consists  in  moral  fitness  and  beauty;  in  the 
adaptation  of  the  truth  to  the  constitution  of 
the  human  mind,*  in  its  astonishing  power  of 
penetrating  and  searching  the  heart,  and  af- 
fecting the  conscience.  There  is  a  sublime 
sanctity  in  the  doctrines  and  precepts  of  the 
Gospel;  a  devotional  and  heavenly  spirit 
pervading  the  Scriptures;  a  purity  and  holy 
tendency  which  cannot  but  be  felt  by  the  se- 
rious reader  of  the  word  of  God,  and  a  power 
to  soothe  and  comfort  the  sorrowful  mind: 
all  which  qualities  may  be  perceived,  and  will 
have  their  effect,  but  cannot  be  embodied  and 
presented,  with  their  full  force,  in  the  form 
of  argument.  But  although  this  evidence, 
from  the  nature  of  the  case,  cannot  be  exhi- 
bited in  its  entire  body  to  any  but  those  who 
study  the  Scriptures,  and  meditate  on  their 
truths  day  and  night,  yet  it  is  possible  to  se- 
lect some  prominent  points,  and  present  them 
to  the  reader  in  such  a  light  as  to  produce  a 
salutary  impression.  This  is  what  will  now 
be  briefly  attempted  in  the  following  remarks, 
which  might,  without  difficulty,  be  greatly 
enlarged. 


180  EVIDENCES    OF    THE 

1.  The  Scriptures  speak  of  God  and  his 
attributes,  in  a  way  which  accords  with  what 
right  reason  would  lead  us  to  expect,  in  a  di- 
vine revelation.  He  is  uniformly  represented 
in  the  Bible  as  one,  and  as  a  Being  of  infinite 
perfection;  as  eternal,  omnipotent,  omniscient, 
omnipresent,  and  immutable.  And  it  is  truly 
remarkable,  that  these  correct  and  sublime 
views  of  theology  were  entertained  by  those 
who  possessed  the  Scriptures,  when  all  other 
nations  had  fallen  into  the  grossest  polytheism, 
and  most  degrading  idolatry.  Other  nations 
were  more  powerful,  and  greatly  excelled  the 
Israelites  in  human  learning;  but  in  the  know- 
ledge of  God,  all  were  in  thick  darkness, 
whilst  this  people  enjoyed  the  light  of  truth. 
Learned  men  and  philosophers  arose  in  dif- 
ferent countries,  and  obtained  celebrity  on 
account  of  their  theories,  but  they  effected  no 
change  in  the  popular  opinions:  indeed,  they 
could  not  enlighten  others,  when  they  were 
destitute  of  the  light  of  truth  themselves. 
However  deists  may  deride  and  scoflf  at  the 
Bible,  it  is  a  fact  capable  of  the  clearest  proofs 
that  had  it  not  been  for  the  Scriptures,  there 
would  not  at  this  time  be  such  a  thing  as  pure 
theism  upon  earth.  There  is  not  now  in  the 
world,  an  individual  who  believes  in  one  all- 
perfect  God,  whose  knowledge  of  this  truth 
may  not  be  traced  directly  or  indirectly  to 
the  Bible. 

How  can  it  be  accounted  for,  that  the  true 


CHRISTIAN  RELIGION.  181 

theology  should  be  found  accompanying  the 
Scriptures  in  all  ages,  while  it  was  lost  every 
where  else,  unless  we  admit  that  they  are  a 
revelation  from  God?  If  the  knowledge  of  the 
true  God,  as  received  by  the  Jews,  was  the 
discovery  of  reason,  why  was  it  that  other 
nations  advanced  far  beyond  them  in  learning 
and  mental  culture,  never  arrived  at  the 
knowledge  of  f his  important  truth? 

It  is  true,  indeed,  that  the  Scriptures  some- 
times represent  God  as  having  bodily  parts, 
and  human  passions;  but  a  little  consideration 
will  show  the  attentive  reader,  that  all  these 
expressions  are  used  in  accommodation  to  the 
manner  of  speaking  among  men.  The  truth 
is,  that  all  human  language  is  inadequate  to 
express  the  attributes  and  operations  of  the 
Supreme  Being.  He  is  infinitely  above  our 
conceptions,  both  in  his  essence,  and  mode 
of  existence  and  acting.  We  can  do  no  more 
than  approximate  towards  just  ideas  on  this 
subject.  When  we  speak  of  Him,  we  are 
under  the  necessity  of  conceiving  of  his  per- 
fections and  operations  with  some  relation  to 
the  faculties  and  operations  of  the  human 
mind,  and  to  employ  language  expressive  of 
human  acts  and  feelings:  ifor  all  other  language 
would  be  unintelligible.  The  necessity  of 
this  accommodation  extends  much  further 
than  many  seem  to  suppose:  it  exists  not  only 
in  relation  to  words,  which,  taken  literally, 
convey  the  idea  of  bodily  members  and  human 


182  EVIDENCES  OF  THE 

passions,  but  also  in  regard  to  those  which 
express  the  operations  of  will  and  intellect. 
This  mode  of  speaking,  therefore,  instead  ot 
being  an  objection  against  the  Bible,  is  an 
argument  of  the  wisdom  of  its  Author,  who 
has  spoken  to  man  in  the  only  way  in  which 
he  was  capable  of  understanding  what  was 
communicated. 

Again,  it  is  seen  by  the  most  cursory 
reader,  that  truth  is  not  taught  in  the  Bible, 
in  a  scientific,  or  systematic  order.  We  have 
here,  no  profound  metaphysical  disquisitions; 
no  discussion  of  philosophical  principles;  no 
array  of  artificial  dialectics;  and  no  syste- 
matic arrangement  of  the  subjects  treated. 
In  all  this,  there  may  be  great  wisdom;  and 
whether  we  can  see  the  reason  or  not,  the 
objection  to  revelation  on  this  ground,  is  not 
greater  than  the  one  which  may  be  made  to 
tlie  natural  world,  because  the  materials  for 
building  which  it  contains,  are  not  found 
erected  into  houses;  and  because  all  its  fields 
and  forests  are  not  placed  in  the  order  of  au 
artificial  garden  or  regular  orchard. 

The  method  of  speaking  of  God  in  the 
Sacred  Scriptures,  is  at  once  most  simple  and 
sublime.  Few  words  are  employed,  but  these 
are  most  significant.  When  Moses  wished  to 
receive  an  appropriate  name  which  he  might 
mention  to  Pharaoh,  to  whom  he  was  sent,  he 
was  directed  to  say,  I  am  that  I  am,  hatli 
sent  me.     And  when,  on  another  occasion, 


CHRISTIAN  RELIGION.  183 

the  name  of  the  Most  High  was  declared  to 
Moses,  it  was  in  the  following  remarkable 

words,  THE  LORD,  THE  LORD  GOD,  MERCIFUL 
AND  GRACIOUS,  LONG  SUFFERING  AND  ABUND- 
ANT IN  GOODNESS  AND  TRUTH.  KeEPING 
MERCY  FOR  thousands;  FORGIVING  INIQUITY, 
AND  TRANSGRESSION  AND  SINj  AND  THAT  WILL 
BY    NO    MEANS     CLEAR    THE    GUILTY.       If    the 

most  perfect  simplicity,  united  with  the  high- 
est sublimity,  would  be  received  as  a  proof 
that  the  writers  of  these  books  were  inspired, 
we  could  adduce  hundreds  of  passages  of  this 
description;  but  we  mean  not  to  lay  any  un- 
due stress  on  the  argument  derived  from  this 
source. 

The  glory  of  the  Scriptures  is  the  revela- 
tion which  they  contain  of  tlie  moral  attri- 
butes of  God.  These  are  manifested  with  but 
a  feeble  light,  in  the  works  of  creation;  but 
in  the  Bible  they  shine  with  transcendent 
lustre.  It  would  by  no  means  comport  with 
the  intended  brevity  of  this  work,  to  enter 
much  into  detail  on  this  subject;  but  I  must 
beg  the  indulgence  of  the  reader,  while  I  en- 
deavour to  bring  distinctly  into  view,  the 
account  which  the  Scriptures  give  us  of  the 
HOLINESS  and  the  goodness  of  God. 

These  two  attributes  are  stamped  on  the 
pages  of  the  Eible,  and  form  its  grand  charac- 
teristic. It  is  of  no  importance,  whether  we 
consider  each  of  these  as  distinct,  or  as  ex- 
pressive of  two  aspects,  in  which  the  same 


184  EVIDEXCES  OF  THE 

infinite  excellence  is  exhibited.  Who  can 
open  this  sacred  book  without  perceiving  that 
the  God  of  the  Bible  is  holy?  All  his  laws, 
institutions,  and  dispensations,  are  holy;  even 
those  laws  which  are  ceremonial  have  this 
characteristic.  Every  person,  edifice,  and 
utensil,  employed  in  his  worship,  must  be 
solemnly  consecrated;  and  all  must  approach 
God  with  caution  and  reverence,  because  he 
is  HOLY.  The  very  ground  where  he  occa- 
sionally makes  himself  known,  is  rendered 
lioly.  Every  external  sign  and  emblem  of 
profound  reverence  is  required  in  them  who 
worship  Him;  and  when  he  manifests  himself 
with  more  than  unusual  clearness,  the  holiest 
men  are  overwhelmed,  and  become  as  dead 
men,  under  a  sense  of  their  own  vileness. 
And  not  only  so,  but  even  the  heavenly  hosts, 
who  are  free  from  every  stain  of  sin,  seem  to 
be  overwhelmed  with  the  view  of  the  holi- 
ness of  God.  They  not  only  cry  to  one 
another,  as  they  M'orship  around  Ms  august 
throne,  holy,  holy,  holy,  but  they  are  re- 
presented as  falling  prostrate  at  his  feet,  and 
veiling  their  faces,  in  token  of  profound  vene- 
ration. All  those  passages  of  Scripture,  which 
speak  of  the  wrath,  the  indignation,  the 
JURY,  the  jealousy,  or  the  anger  of  the 
Almighty,  are  no  more  than  strong  expres- 
sions of  his  infinite  holiness.  All  his  severe 
judgments  and  threatenings;  all  the  misery 
which  he  ever  inflicts  on  his  creatures,  in  this 


CHRISTIAX    RELIGION.  185 

world  or  the  next;  and  above  all,  the  intense 
and  protracted  sufferings  of  Christ,  are  exhi- 
bitions of  the  holiness  of  God. 

Now,  if  there  be  a  God,  he  must  be  holy, 
and  if  he  make  a  revelation  of  himself,  it  v/ill 
be  marked  with  this  impress  of  his  character. 
But  wicked  men  would  never  have  made  this 
attribute  so  prominent;  they  would  rather 
have  been  disposed  to  keep  it  entirely  out  of 
view.  There  is  no  truth  more  evident  to  the 
attentive  observer  of  human  nature,  than  that 
men  do  not  naturally  love  holiness,  although 
they  are  obliged  to  acknowledge  its  worth. 
This,  I  believe,  is  the  true  reason  why  the 
Scriptures,  although  they  contain  the  highest 
excellence  in  composition,  both  in  prose  and 
poetry,  of  which  a  good  taste  cannot  be  insen- 
sible, are  neglected  by  literary  men,  or  rather 
studiously  avoided.  A  mere  fragment  of  any 
other  book,  if  it  could  claim  an  equal  anti- 
quity with  the  Bible,  and  especially  if  it  con- 
tained so  much  excellence,  would  be  sought 
after  with  avidity,  by  all  men  of  taste;  but  the 
Bible  remains  almost  as  much  unstudied  as 
the  Koran.  This  has  often  appeared  to  me 
paradoxical;  but  I  am  now  persuaded,  that 
the  true  reason  is,  the  awful  holiness  of  God 
as  exhibited  in  this  book,  and  impressed  on 
almost  every  page.  This  glares  upon  the 
conscience  of  an  unholy  man,  as  the  meridian 
sun  on  diseased  eyes.  God  is  a  consuming 
FIRE.  But  this  common  dislike  of  the  Bible, 
q2 


186  EVIDEXCE3    or    THE 

even  in  men  of  refined  taste  and  decent  lives, 
furnishes  a  strong  argument  for  its  divine 
origin.  The  question  before  us,  is,  who  com- 
posed this  book?— inspired  men,  or  wicked 
impostors?  The  characteristic  which  we  have 
been  considering,  will  accord  perfectly  with 
the  former  supposition,  but  never  can  be  re- 
conciled with  the  latter.  There  is  a  moral 
certainty,  that  base  impostors  never  would 
have  written  a  book,  the  most  remarkable 
trait  of  which  is  holiness. 

The  GOODNESS  OF  God,  or  that  benevolence 
v/hich  he  exercises  towards  his  creatures,  as  it 
appears  in  the  providence  which  sustains  and 
feeds  so  great  a  multitude  of  creatures,  and 
which  is  so  conspicuously  manifested  to  the 
human  family,  is  often  celebrated  in  the  Scrip- 
tures. Some  of  the  most  beautiful  and  sub- 
lime poems  which  were  ever  written,  are 
employed  in  celebrating  the  praise  of  God  for 
his  marvellous  goodness.  The  reader  is  re- 
quested to  turn  to  the  xxxiv,  ciii,  civ,  cxlv, 
cxlvi,  cxlvii,  and  cxlviii,  Psalms,  as  an  ex- 
emplification of  this  remark. 

But  there  is  another  and  a  peculiar  view 
of*  the  divine  goodness  given  in  the  Scriptures. 
It  is  that  form  of  goodness  called  mercy.  It 
is  the  love  of  creatures  who  had  forfeited  all 
claim  to  any  kindness.  It  is  the  bestowing 
of  pardon  and  salvation  on  those  who  are 
condemned  to  death  by  the  righteous  law  of 
God;  and  this,  without  showing  himself  less 


CHRISTIAN   RELIGION.  187 

displeased  with  their  sins,  than  if  he  had 
punished  them  for  ever.  This  is  the  view  of 
divine  goodness,  Avhich  is  peculiar  to  the 
Bible.  Reason  could  not  have  formed  a  con- 
jecture concerning  it.  It  is  the  developement 
of  a  trait  in  the  divine  character  before  un- 
known. To  reveal  tlie  mercy  of  God,  may 
with  truth  be  said,  to  be  the  principal  object 
of  the  Bible.  But  our  idea  of  this  divine 
goodness  is  very  imperfect,  until  we  learn  in 
what  way  it  was  manifested.  No  words  can 
express  this  so  well  as  those  of  Christ  him- 
self, "God  so  loved  the  world  that  he  gave  his 
only  begotten  Son^  that  whosoever  believeth  in 
him  shoidd  not  perish^  but  have  everlasting 
life,'' 

To  many,  perhaps,  it  will  appear  that  this 
love  is  so  extraordinary,  that  it  rather  forms 
an  objection  against  the  Bible,  than  an  argu- 
ment in  its  favour.  If  the  wonderful  and 
unparalleled  nature  of  any  thing  were  an  ob- 
jection to  it,  then  I  acknowledge  that  there 
would  be  some  gi'ound  for  this  opinion.  But 
what  is  there  which  is  not  full  of  wonders, 
when  we  come  to  contemplate  it  attentively? 
It  is  wonderful  that  there  should  exist  such  a 
creature  as  man,  or  such  a  body  of  light  as 
the  sun;  but  shall  we  therefore  refuse  to  be- 
lieve in  their  existence.'*  To  come  nearer  to 
the  subject,  what  is  there  in  the  character  of 
God  or  his  works,  which  is  not  calculated 
to  fill    the   mind   with  surpassing  wonder  I 


188  EVIDENCES    OF    THE 

His  eternity — His  omniscience — His  omni- 
presence— His  creating  power,  and  universal 
providence,  are  so  wonderful,  that  we  are  at 
a  loss  to  say  which  is  most  wonderful;  or, 
whether  any  thing  else  can  be  more  wonder- 
ful. But  is  this  any  argument  against  their 
reality?  And  if  God  is  so  wonderful  in  his 
other  attributes,  shall  we  expect  to  find 
nothing  of  this  kind  in  his  love,  which  is  his 
highest  glory?  There  is  indeed  no  goodness 
of  this  sort  among  men;  but  shall  we  make 
our  faint  and  limited  shadow  of  perfection, 
the  measure  by  which  to  judge  of  the  charac- 
ter of  the  infinite  God?  How  unreasonable 
such  a  procedure!  The  objection  derived 
from  the  insignificance  of  man,  the  object  of 
this  wonderful  love,  is  delusive;  for  the  same 
objection  would  lie  if  his  powers  were  in- 
creased ever  so  much.  In  comparison  with 
God,  all  creatures  may  be  considered  as  on 
a  level;  in  this  view,  all  distinctions  among 
them  are,  as  it  were,  annihilated.  How  easy 
would  it  be  to  construct  an  argument  against 
the  providence  of  God,  on  the  same  princi- 
ples! There  are  innumerable  myriads  of 
animalcules,  invisible  to  man,  all  of  whicli 
have  a  perfect  organization,  and  no  more 
than  an  ephemeral  existence.  It  might  be 
said,  these  minute  creatures  are  too  diminutive 
to  occupy  the  attention  of  an  infinite  Being. 
It  might  be  said,  that  the  display  of  so  much 
skill  in  the  organization  of  creatures  of  •}■  day. 


CHRISTIAN    RELIGION.  189 

was  unsuitable  to  the  wisdom  of  God.  But 
however  plausible  such  objections  may  be 
made  to  appear,  they  are  all  founded  in  a  pre- 
sumptuous intrusion  into  what  does  not  ap- 
pertain to  us,  and  concerning  which  we  have 
no  ability  to  form  any  correct  judgment.  The 
truth  is,  that  man  has  an  infinitude  below 
him,  as  well  as  above  him,  in  the  gradation 
of  being.  I  do  not  mean  to  say,  that  crea- 
tion is  absolutely  infinite,  but  that  we  can  fix 
no  bounds  to  the  possibility  of  a  continual  ex- 
istence of  creatures  on  the  scale  of  perpetual 
diminution,  any  more  than  we  can  to  the  pos- 
sibility of  creatures  still  increasing  in  magni- 
tude, above  us.  In  this  respect,  as  in  others, 
we  stand  between  two  infinitudes,  the  great 
and  the  small,  if  I  may  so  speak.  A  single 
drop  of  liquid  contains  myriads  of  perfectly 
organized  creatures 5  and  who  knows  but  every 
particle  of  the  blood  of  these  invisible  animal- 
cules may  contain  other  worlds  of  beings  still 
more  minute,  without  it  being  possible  for  us 
to  fix  any  limit  to  the  diminution  in  the  size 
of  creatures. 

But  to  return^  unless  it  can  be  shown, 
that  such  love  as  that  exhibited  in  the  Gospel 
is  impossible,  which  will  not  be  pretended; 
Dr,  that  it  is  repugnant  to  the  moral  attri- 
butes of  God,  its  wonderful  nature  can  never 
be  properly  used  as  an  argument  against  its 
existence.  Rather,  it  should  be  argued,  the 
more  wonderful,  the  more  like  to  God;  the 


190  EVIDENCES  OF  THE 

more  wonderful,  if  no  appearance  of  human 
weakness  accompany  it,  the  more  unlikely  to 
be  the  invention  of  man. 

And,    here,    I    would    mention    an   idea, 
which,  if  correct,  will  shed  light  on  this  sub- 
ject; namely,  that  wonder  is  congenial  to  the 
constitution  of  our  minds.     The  soul  of  man 
never  enjoys   more    elevated   emotions   and 
more  exalted  pleasure,  than  in  the  contempla 
tion  of  objects  so  great  and  vast  as  to  be  per 
fectly  incomprehensible.     This  is  the  fouii 
dation   of   that    perpetual    adoration   whici 
occupies  the  inhabitants  of  Heaven.     An  in 
comprehensible  God  is  the  object  of  contem 
plation  and  wonder  to  every  creature,  however 
exalted. 

2.  The  account  which  the  Bible  gives  of 
the  origin  and  character  of  man,  accords  very 
exactly  with  reason  and  experience. 

Indeed,  this  is  the  only  source  of  our 
knowledge  respecting  the  circumstances  in 
which  man  was  placed  when  he  came  from 
the  hand  of  his  Creator.  Here  we  learn 
the  origin  of  many  things  which  we  ob- 
serve, but  the  reason  of  which  we  never 
could  have  discovered.  The  Bible  teaches 
us,  that  the  wickedness  which  has  existed 
in  all  ages  and  among  all  people,  origi- 
nated in  the  apostacy  of  the  first  pair.  It 
tells  us  the  reason  of  covering  the  body  with 
clotliing,  which  is  the  custom  of  all  nations, 
even  where  clothing  is  unnecessary  to  pre- 


CHRISTIAN  RELIGION.  191 

serve  the  body  from  the  effects  of  cold.  Here, 
we  learn  the  cause  of  the  earth's  producing 
briers  and  thorns  spontaneously,  while  useful 
grain  and  fruits  must  be  cultivated.  Here, 
we  learn  the  origin  of  marriage,  and,  of 
the  curse  which  has  followed  the  female  sex, 
through  all  ages.  Moses  has  also  given  us 
the  origin  of  that  species  of  religious  worship, 
which  was  anciently  practised  among  all  peo- 
ple, but  of  which  reason  can  teach  us  nothing. 
I  mean  the  sacrifice  of  animals  on  an  altar, 
and  the  offerings  of  grain,  and  of  incense,  &c. 
He  has  also  related  the  fact  of  a  universal 
deluge,  of  which  we  have  so  many  ocular 
proofs  in  every  country,  and  on  every  moun- 
tain. 

The  dispersion  of  the  human  family  over 
the  face  of  the  earth,  and  the  origin  of  the 
several  nations  of  antiquity,  are  recorded  in 
the  Bible:  and,  although  this  record  is  con- 
tained in  a  single  short  chapter,  and  has  much 
obscurity  to  us.  Bishop  Watson  declared, 
that  if  he  had  no  other  evidence  of  the  authen- 
ticity of  the  Pentateuch,  besides  the  tenth 
chapter  of  Genesis,  he  would  deem  that  alone 
satisfactory.* 

The  origin  of  the  diversity  of  language,  is 
also  found  in  the  Bible,  and  not  learned  from 
any  other  source.  Indeed,  the  origin  of  lan- 
guage itself,  concerning  which  philosophers 

*  See  Watson's  Address  to  Scoffers, 


192  EVIDENCES  OF  THE 

have  disputed  so  much,  is  very  evident  fioua 
the  history  of  Moses.  Many  learned  men 
have  thought  that  alphabetical  writing  took 
its  rise  from  the  w^riting  of  the  decalogue  by 
the  finger  of  God,  upon  the  tables  of  stonei  and 
I  believe  that  it  would  be  found  very  diffi- 
cult to  prove,  by  any  authentic  documents, 
that  this  art  existed  before.  Be  this  as  it 
may,  it  must  be  admitted  that  the  earliest 
specimen  of  alphabetical  writing  now  extant, 
is  contained  in  the  Bible. 

To  these  particulars  it  may  be  added,  that 
we  have  an  account  in  the  Bible  of  those  na- 
tions and  people,  concerning  whom  the  ear- 
liest profane  historians  treat,  long  before 
their  histories  commence  j  and  when  the  sa- 
cred history  comes  down  to  that  period  when 
the  affairs  of  nations  are  described  by  others, 
it  receives  ample  corroboration  from  their 
narratives,  as  well  as  gives  great  light  to  en- 
able us  to  understand  many  things  which  they 
have  imperfectly  recorded. 

But  the  account  which  the  Bible  gives  of 
the  moral  condition  of  man,  is  that  which 
is  now  most  to  our  purpose.  In  all  ages  and 
circumstances,  the  human  race  are  repre- 
sented as  exceedingly  depraved  and  wicked. 
Every  man  is  declared  to  be  a  transgressor, 
and  the  root  of  this  depravity  is  placed  in  the 
heart.  Many  of  the  gross  crimes,  to  which 
all  are  inclined,  and  into  the  practice  of  which 
many  fall,  are  enumerated^  and  where  these 


CHRISTIAN  RELIGION.  193 

are  avoided  or  concealed  by  any;  the  heart  is 
described  as  deceitful  and  desperately  wicked ; 
and  that  pride  and  hypocrisy  which  spread  a 
false  covering  over  the  true  character  of  man, 
are  denounced  as  among  the  things  most 
hateful  to  God. 

Now  if  this  picture  is  not  taken  from  the 
life 5  if  the  character  of  man  is  entirely  dif- 
ferent from  that  delineated  in  the  Scriptures; 
or  if  the  vices  of  our  nature  are  exaggerated; 
however  difficult  it  may  be  to  account  for 
such  misrepresentation,  still  it  would  furnish 
a  strong  argument  against  the  inspiration  of 
the  writers  of  the  several  books  of  which  the 
Bible  consists.  But,  on  the  other  hand,  if 
the  character  of  man,  as  given  in  the  Scrip- 
tures, is  found  exactly  to  correspond  with 
universal  experience  and  observation,  it  will 
be  an  incontestable  proof,  that  the  writers 
were  guided  by  a  strict  regard  to  truth  in 
their  compositions.  To  enter  into  a  particu- 
lar consideration  of  this  subject,  does  not 
comport  with  the  plan  of  this  work;  but  for 
the  truth  of  the  representations  of  Scripture, 
I  would  appeal  to  all  authentic  history,  and 
to  every  man's  own  observation  and  expe- 
rience. The  description  which  the  apostle 
Paul  gives  of  the  vices  of  the  heathen  world 
in  his  time,  is  corroborated  by  all  the  histo- 
rians and  satirists  who  lived  near  that  period. 
And  who  needs  a  laboured  proof,  to  show 
that  men  have  generally  a   tendency  to  be 

R 


194  EVIDENCES  OF  THE 

wicked  ?  Every  civil  institution,  and  all  the 
most  expensive  provisions  of  civil  govern- 
ment, are  intended  to  set  up  barriers  against 
the  violence,  injustice,  and  licentiousness  of 
man.  Indeed,  civil  government  itself  origi- 
nated in  nothing  else  than  the  necessity  of 
protection  against  the  wickedness  of  men. 
This,  however,  is  a  painful  and  mortifying 
conclusion  5  and  it  is  not  wonderful  that  pride 
and  self-flattery  should  render  us  reluctant  to 
admit  it;  nevertheless,  every  impartial  man 
must  acknowledge  that  our  character  is  cor- 
rectly drawn  in  the  Bible. 

Til  ere  is  something  wonderful  in  the  power 
which  the  word  of  God  possesses  over  the 
consciences  of  men.  To  those  who  never 
read  or  hear  it,  this  fact  must  be  unknown; 
but  it  is  manifest  to  those  who  are  conversant 
with  the  sacred  volume,  or  who  are  in  the 
habit  of  hearing  it  expounded.  Why  '.auld 
this  book,  above  all  others,  have  the  [iower 
of  penetrating,  and,  as  it  were,  searching  the 
inmost  recesses  of  the  soul,  and  showing  to  a 
man  the  multitude  and  enormity  of  the  evils 
of  his  heart  and  life?  This  may,  by  sonse, 
be  attributed  to  early  education,  but  I  belie ve 
that  if  the  experiment  could  be  fairly  tried, 
it  would  be  found  that  men  who  had  never 
been  brought  up  with  any  sentiments  of 
reverence  for  the  Bible,  would  experience  its 
power  over  the  conscience.  The  very  best 
cure,  therefore,  for  infidelity,  would  be,  the 


CHRISTIAN  RELIGIOX.  195 

serious  perusal  of  the  Holy  Scriptures.  "  The 
entrance  of  thy  word  giveth  light.  The  Law 
of  the  Lord  is  perfect,  converting  the  souW'^ 

3.  It  deserves  our  special  attention,  in  con- 
sidering the  internal  evidences  of  Christianity, 
that  the  Scriptures  contain  explicit  informa- 
tion on  those  points  on  which  man  stands 
most  in  need  of  instruction.  These  may  be 
reduced  to  three:  first,  the  doctrine  of  a  fu- 
ture state  of  retribution;  secondly,  the  as- 
surance that  sin  may  be  pardoned,  and  the 
method  by  which  this  can  consistently  be 
done;  and  thirdly,  the  means  of  restoring  the 
depraved  nature  of  man  to  a  state  of  recti- 
tude. We  are  not  capable  of  determining, 
in  particular,  as  we  have  before  shown,  what 
a  revelation  should  contain,  but  it  is  reason- 
able to  think,  that  if  God  give  a  revelation,  it 
will  contain  some  instruction  on  these  impor- 
tant points. 

And  when  we  examine  what  the  Scriptures 
teach  on  these  subjects,  it  is  found  that  the 
doctrine  is  worthy  of  God,  and  so  adapted  to 
the  necessities  of  man,  that  it  affords  a  strong 
argument  in  favour  of  their  inspiration. 

The  certainty  of  a  future  existence  to  man 
is  a  prominent  feature  in  the  New  Testament. 
The  connexion  between  our  present  conduct 
and  future  condition  is  clearly  and  expressly 
inculcated.  Many  interesting  and  moment- 
ous truths  connected  with  the  world  to 
come,  are  presented  in  a  light  the  best  cal- 


196  EVIDEXCEIJ   or  THE 

culated  to  make  a  deep  and  salutary  impres- 
sion on  the  mind.  It  is  revealed  that  there 
will  be  a  general  judgment  of  all  men,  and 
that  God  hath  appointed  a  day  when  this 
event  shall  take  place:  it  is  moreover  taught 
in  the  New  Testament,  that  not  only  will 
every  man  be  judged,  but  every  action  of 
every  individual,  whether  it  be  good  or  bad, 
will  be  brought  under  review,  and  that  the 
eternal  destiny  of  all  men  will  be  fixed 
agreeably  to  the  judicial  decision  of  this  im- 
partial trial.  Some  will  be  admitted  to  ever- 
lasting life  in  the  world  above,  while  others 
shall  go  away  into  everlasting  m.isery,into  that 
place  '•'•  prepared  for  the  devil  and  his  angels.''^ 
Another  interesting  fact  revealed  in  the 
New  Testament  is,  tliat  there  will  be  a  gene- 
ral resurrection  of  the  bodies  of  all  men  pre- 
viously to  the  final  judgment.  This  fact 
reason  could  never  have  conjectured:  it  must, 
from  its  nature,  be  a  matter  of  pure  revela- 
tion. We  may,  indeed,  discover  some  re- 
mote analogy  to  the  resurrection,  in  the  ap- 
parent death  and  resuscitation  of  vegetables,, 
and  some  animals;  but  this  could  never  have 
authorized  the  conclusion  that  the  bodies  of 
men,  after  being  mingled  with  the  dust  of 
the  earth,  would  be  re-organized  and  re-ani- 
mated by  the  same  souls  which  were  connect- 
ed with  them  before  their  death.  This  doc- 
trine, however,  is  very  interesting,  and  to  the 
pious,  must  be  very  pleasing  and  animating, 


CHRISTIA^'  RELIGION.  197 

as  we  may  learn  from  the  beautiful  and  striking 
description  of  the  resurrection  given  by  Paul: 
"  //  is  sown  in  corruption^  it  is  raised  in  in- 
corruption^  it  is  sown  in  iveakness,  it  is  rais- 
ed in  power;  it  is  sown  a  natural  body^  it  is 
raised  a  spiritual  body.  For  this  corrupti 
ble  must  put  on  incorruption,  and  this  mortal 
must  put  on  immortality. " 

It  is  worthy  of  remark,  that  although  the 
Scriptures  express  the  joys  of  heaven  and 
the  miseries  of  hell  by  the  strongest  figures, 
they  do  not  enter  much  into  detail  respecting 
the  condition  of  men  in  the  future  world. 
There  is  true  wisdom  in  this  silence,  because 
it  is  a  subject  of  which  we  are  at  present  in- 
capable of  forming  any  distinct  conceptions. 
Paul,  after  being  caught  up  "  to  paradise,  and 
to  the  third  heaven,^^  gave  no  account  of  what 
he  saw  and  heard  when  he  returned.  How 
different  is  this  from  the  ridiculous  descrip- 
tion of  the  seven  heavens  by  Mohammed,  and 
from  the  reveries  of  Emmanuel  Swedenborg! 
The  account  of  a  future  state,  contained  in 
the  New  Testament,  is  just  that  which  is 
best  suited  to  our  present  imperfect  mode  of 
conceiving,  and,  at  the  same  time,  adapted 
to  make  the  deepest  impressions  on  the  minds 
of  men. 

The  method  of  obtaining  the  pardon  of  sin 

which  is  made  known  in  the  Scriptures,  is  so 

extraordinary,  and  yet  so  perfectly  calculated 

to   reconcile   the   forgiveness  of  the  sinner 

r2 


198  EVIDEXCES   OF  THE 

with  the  justice  and  holiness  of  God,  that  it 
seems  very  improbable  that  it  is  a  mere  hu- 
man device.  The  mission  from  heaven  of  a 
person  called  the  Son  of  God;  his  miracu- 
lous assumption  of  human  nature;  his  holy 
and  benevolent  character;  and  his  laying 
down  his  life  as  an  expiation  for  the  sins  of 
men,  are  indeed  wonderful  events,  but  on 
that  account  not  likely  to  be  the  invention  of 
impostors.  The  death  of  Christ  may  be  con- 
sidered the  central  point  in  the  Christian  sys- 
tem. This  was  so  far  from  being  an  incidental 
thing,  or  an  event  occurring  in  the  common 
course  of  nature,  that  it  is  every  where  re- 
presented to  be  the  very  purpose  of  Christ's 
coming  into  the  world.  This,  according  to 
the  Gospel,  is  the  grand  means  of  obtaining 
all  blessings  for  sinners.  It  is  the  great  vica- 
rious sacrifice  offered  up  to  God  in  behalf  of 
the  people,  in  consequence  of  which  God  can 
be  just  and  the  justifier  of  all  who  believe  in 
Jesus.  To  know  Christ  crucified,  therefore, 
is  to  know  the  whole  Gospel;  to  preach 
Christ  crucified,  is  to  preach  the  whole  Gos- 
pel; for  all  its  doctrines  are  involved  in  this 
event.  The  plan  of  salvation  revealed  in  the 
Scriptures,  is  founded  on  the  principle  of  re- 
ceiving satisfaction  for  the  transgressions  of 
the  sinner  from  another  person,  who  is  able 
to  render  to  the  law  all  that  is  required  from 
the  offender.  This  satisfaction  was  made  by 
the  obedience  of  Christ  unto  death,  and  is  ac 


CHRISTIAN  RELIGION.  199 

cepted  by  the  Judge  of  all  in  place  of  a  per- 
fect obedience  of  the  sinner,  in  behalf  of  all 
those  to  whom  it  is  applied.  This  method 
of  obtaining  pardon  is  honourable  to  God, 
because,  while  he  receives  the  transgressor 
into  favour,  he  expresses  his  hatred  of  sin  in 
the  strongest  manner,  and  requires  that  the 
demands  of  his  holy  law  be  perfectly  fulfilled, 
and  it  is  suited  to  man,  for  it  comes  down  to 
his  impotence  and  wretchedness,  and  offers 
him  a  finished  and  gratuitous  salvation,  with- 
out works  or  merit  of  his  own.  And,  that 
there  may  be  no  room  for  an  abuse  of  this 
doctrine  of  free  grace,  it  is  provided  that  all 
who  hope  for  the  benefits  of  this  redemption, 
shall  yield  a  sincere  obedience  to  the  Gospel, 
and  thus  evince  their  penitence  for  their  sins, 
and  their  love  to  the  Saviour.  Ungodly  men 
may  pervert  this  doctrine,  and  turn  the  grace 
of  God  into  licentiousness,  but  such  conduct 
receives  no  encouragement  from  the  princi- 
ples of  the  Gospel  j  it  is  merely  the  effect  of 
the  perverseness  of  sinful  men. 

This  leads  me  to  speak  of  the  third  thing 
which  was  mentioned  as  important  to  be 
known  by  man,  which  is,  the  means  by 
which  a  depraved  nature  may  be  restored  to 
rectitude;  or,  in  other  words,  how  the  tho- 
rough reformation  of  a  sinner  may  be  effected . 
On  this  subject,  philosophy  has  never  been 
able  to  shed  any  light.  And  this  is  not  won- 
derful; for  the  most  that  human  wisdom,  if 


200  EVIDENCES    OF    THE 

ever  so  perfect,  could  effect,  would  be  the  di- 
rection and  regulation  of  the  natural  princi- 
ples and  passions  of  men;  but,  in  this  waj, 
no  true  reformation  can  be  produced.  What- 
ever changes  are  eftected  will  be  only  from 
one  species  of  sin  to  another.  In  order  to  a 
radical  restoration  of  the  soul  to  moral  recti- 
tude, or  to  any  degree  of  it,  there  is  a  neces- 
sity for  the  introduction  into  the  mind  of 
some  new  and  powerful  principle  of  action, 
sufficient  to  counteract  or  expel  the  princi- 
ples of  sin.  It  is  in  vain  that  men  talk  of 
producing  a  restoration  to  virtue  by  reason; 
the  mere  perception  of  the  right  way  will  an- 
swer no  purpose,  unless  there  is  some  incli- 
nation to  pursue  it.  Now  the  want  of  vir- 
tuous affections,  or  to  speak  more  correctly, 
of  holy  dispositions,  is  the  great  defect  of  our 
nature,  in  which  our  depravity  radically  con- 
sists; and  the  only  way  by  which  man  can 
be  led  to  love  and  pursue  the  course  of  obe- 
dience to  the  law  of  God,  is,  by  having  love 
to  God  and  to  holiness  excited  or  implanted 
in  his  soul.  But  to  effect  this  is  not  in  the 
power  of  any  creature;  it  is  a  work  which  re- 
quires a  divine  energy,  a  creating  power,  and 
therefore  a  true  conversion  from  the  ways  of 
sin  was  never  eftected  without  supernatural 
aid.  There  may  be  an  external  reformation. 
There  may  be,  and  often  is,  a  change  of  go- 
verning principles.  The  man  Avho  in  his 
youth  was  under  the  predominate  influence 


CHRISTIAN    RELIGION.  201 

of  the  love  of  pleasure,  may,  in  advanced 
years,  fall  completely  under  the  control  of 
avarice  or  ambition:  but,  in  every  such  case, 
the  change  is  effected  by  one  active  principle 
becoming  so  strong  as  to  counteract  or  sup- 
press another.  It  may  be  laid  down  as  a 
universal  maxim,  that  all  changes  of  charac- 
ter are  brought  about  by  exciting,  implanting, 
or  strengthening  an  active  principle,  suffi- 
cient to  overcome  those  principles  which  be- 
fore governed  the  man. 

Now,  let  us  inquire  what  plan  of  reforma- 
tion is  proposed  in  the  Scriptures.  It  is 
such  a  one  as  precisely  accords  with  the 
principles  laid  down.  The  necessity  of  re- 
generation by  the  power  of  God,  is  taught  in 
almost  every  variety  of  form,  both  in  the  Old 
and  New  Testament  The  effect  of  the 
divine  energy  in  the  soul,  is  a  new  heart.)  or 
new  principles  of  moral  action,  the  lead- 
ing exercises  of  which  are,  love  to  God  and 
love  to  man.  Let  a  philosophical  survey  be 
taken  of  the  nature  of  man,  with  his  complete 
system  of  perceptions,  passions,  appetites, 
and  affections,  and  then  suppose  this  powerful 
and  holy  principle  introduced  into  the  soul, 
and  it  will  be  seen  that  all  the  faculties  and 
propensities  of  man  will  be  reduced  to  order, 
and  the  vices  of  our  nature  will  be  eradicated. 
Pretenders  to  reason  and  philosophy  have 
often  ridiculed  this  doctrine  as  absurd,  where- 
as it  is,  in  every  respect,  consistent  with  the 


i02 


EVIDENCES   OF  THE 


soundest  philosophj.  It  is  the  very  thing 
which  a  wise  philosopher,  who  should  under- 
take to  solve  the  problem,  how  depraved 
man  might  be  restored  to  virtue,  would  de- 
mand. But,  like  the  foundation  which  Ar- 
chimedes required  for  his  lever  to  raise  the 
earth,  the  principle  necessary  for  a  sinner's 
reformation,  is  one  which  reason  and  philo- 
sophy cannot  furnish. 

The  Bible  is  the  only  book  which  ever 
taught  the  true  method  of  purifying  the  soul 
from  sin.  A  thousand  ineffectual  devices 
have  been  tried  by  philosophers,  and  devo- 
tees of  other  systems.  One  of  the  most  com- 
mon has  been,  to  endeavour  to  extricate  tlie 
soul  from  the  influence  of  the  body  by  various 
methods  of  mortification  and  purgation;  but 
all  these  plans  have  adopted  the  false  princi- 
ple, that  the  body  is  the  chief  seat  of  de- 
pravity, and  therefore  they  have  ever  proved 
unsuccessful.  The  disease  lies  deeper,  and 
is  further  removed  from  the  reach  of  their 
remedies  than  they  supposed.  It  is  the 
Gospel  which  teaches  the  true  philosophy 
respecting  the  seat  of  sin,  and  its  cure.  *  Out 
of  the  heart  proceed  all  evils,  according  to 
the  Bible.  And  if  we  would  make  the  fruit 
good,  we  must  first  make  the  tree  good. 

This  necessity  of  divine  agency  to  make 
men  truly  virtuous,  does  not,  however,  su- 
persede the  use  of  means,  or  exclude  the 
operation  of  rational  motives.     When  a  new 


CHRISTIAN  RELIGION.  203 

principle  is  introduced  into  a  rational  soul 
in  the  exercise  of  this  principle,  the  soul  is 
governed  by  the  same  general  laws  of  under- 
standing and  choice  as  before.  The  princi- 
ple of  piety  is  pre-eminently  a  rational  prin- 
ciple in  its  operation.  God  is  loved  because 
he  is  now  viewed  to  be  a  most  excellent  and 
amiable  being.  Heaven  is  preferred  to  earth, 
because  it  is  seen  to  be  a  far  better  and  more 
enduring  inheritance;  and  so  of  all  other 
exercises. 

I  am  naturally  led,  from  the  consideration 
of  this  subject,  to  speak  of  the  moral  system 
of  the  New  Testament.  I  confine  my  re- 
marks here  to  the  New  Testament,  not  be- 
cause it  teaches  a  different  rule  of  moral  duty 
from  the  Old,  but  because  it  teaches  it  more 
clearly. 

I  need  say  nothing  in  general  commenda- 
tion of  the  moral  precepts  of  the  Gospel. 
They  have  extorted  the  highest  praise  from 
many  of  the  most  determined  enemies  of 
Christianity.  No  man  has  been  able  to  show 
how  they  could  be  improved,  in  any  one 
point.  It  has  sometimes,  indeed,  been  ob- 
jected, that  this  system  was  not  suited  to 
man,  because  it  requires  a  purity  and  perfec- 
tion to  which  he  can  never  attain;  but  this 
objection  concedes  the  very  point  which  we 
wish  to  establish,  namely,  the  absolute  per- 
fection of  the  Gospel  system  of  morality.  It 
surely  requires  no  arg-ument  to  prove,  that 


204  EVIDENCES  OF  THE 

if  God  reveal  a  rule  for  the  regulation  of  his 
creatures,  it  will  be  a  perfect  rule.  It  will 
never  do  to  admit,  that  the  law  must  be  low- 
ered in  its  demands,  to  adapt  it  to  the  imper- 
fection of  creatures.  This  would  be  destruc- 
tive of  all  law. 

It  has  again  been  objected,  that  in  the  pre- 
cepts of  the  New  Testament,  many  splendid 
virtues,  acknowledged  by  the  heathen  moral- 
ists, have  been  omitted.  Patriotism,  friend- 
ship, bravery,  &c.  have  been  specified.  To 
which  we  reply,  that  so  far  as  patriotism  and 
friendship  are  moral  virtues,  they  are  in- 
cluded ill  the  general  precepts  of  the  Gospel 
which  require  us  to  love  our  fellow  men,  and 
do  them  good;  and  in  those  which  command 
us  to  think  of  v^hatsoever  things  are  lovely, 
whatsoever  things  are  of  good  report;  but 
when  the  love  of  country  and  attachment  to  a 
friend  interfere  with  the  general  obi;  .ition 
of  loving  all  men,  they  are  no  longer  virtues, 
but  vices. 

The  excellence  of  the  moral  system  of  the 
New  Testament  will  be  manifest  if  we  con- 
sider, 

1.  Its  simple,  yet  comprehensive  charac- 
ter. All  moral  duties  which  can  be  con- 
ceived as  obligatory  on  man,  are  here  re- 
duced to  two  grand  principles,  the  love  of 
God.,  and  the  love  of  man.  The  measure  of 
the  first,  is,  the  full  extent  of  our  capacity; 
of  the  second,  the  love  which  we  have  for 


CHRISTIAN  RELIGION.  £05 

>urselves.  On  these  two,  says  Christ,  hang 
all  the  law  and  the  prophets.  The  duties 
which  relate  to  temperance  and  self-govern- 
ment, do  not  need  any  additional  principle. 
If  the  soul  be  filled  with  love  to  God,  and 
with  love  to  man,  self-love  will  be  so  regulated 
and  directed,  as  to  ans\ver  every  purpose  in 
moving  us  to  perform  what  has  been  called 
our  duty  to  ourselves. 

2.  The  precepts  of  morality  in  the  New 
Testament,  although  sometimes  expressed  in 
comprehensive  language,  are  often  applied  to 
the  actual  relations  and  various  conditions  of 
men.  We  are  not  left  to  infer  particular 
duties  from  general  principles,  but  the  duties 
of  individuals,  according  to  their  circum- 
stances, are  distinctly  enjoined.  Parents  and 
children,  husbands  and  wives,  magistrates 
and  subjects,  ministers  and  people,  the  rich 
and  the  poor,  tlie  friend  and  the  stranger,  have 
all  their  respective  duties  clearly  marked  out. 

3.  Moral  duties  which  had  been  over- 
looked, or  misunderstood  by  other  teachers, 
are  here  prominently  exhibited  and  solemnly 
inculcated.  The  virtues  of  humility,  meek- 
ness, forbearance,  and  the  forgiveness  of  in- 
juries were  not  acknowledged  by  the  heathen 
moralists^  but  in  the  New  Testament,  they 
are  made  to  assume  their  proper  place,  and 
much  of  true  goodness  is  made  to  consist  in 
their  exercise.  At  the  time  of  the  advent  of 
Christ,  many  false  principles  of  morality  had 


206  EVIDENCES  OF  THE 

gained  currency.  The  duty  of  loving  all 
men  had  been  circumscribed  within  narrow 
limits.  Men  charged  with  heresy,  as  the  Sa- 
maritans; or  notorious  sinners,  as  the  Publi- 
cans, were,  by  the  Jews,  considered  as  pro- 
perly excluded  from  all  participation  in  their 
kindness  or  courtesy.  The  duty  of  subjec- 
tion to  a  foreign  power  by  whom  they  had 
been  conquered,  and  especially  the  duty  of 
yielding  obedience  to  a  wicked,  tyrannical 
prince,  was  one  on  which  it  required  much 
wisdom  to  decide  aright.  The  people  were 
divided  among  themselves  on  this  point,  and 
it  was,  therefore,  selected  by  a  combination 
of  both  parties  as  a  fit  subject  to  entangle 
our  Lord,  by  forcing  him  to  decide  one  way 
or  the  other,  and  thus  excite  the  opposition 
of  one  of  the  parties.  But  when  they  asked 
him,  whether  it  was  lawful  to  give  tribute 
unto  Caesar  or  not,  he  called  for  a  denarius^ 
and  looking  at  the  image  stamped  upon  it, 
asked  whose  it  was;  and  upon  being  answer- 
ed, Csesar's,  made  the  following  remarkable 
reply,  Render  xmto  Caesar  the  things  that  are 
Csesar^s,  and  unto  God  the  things  that  are 
God's.  By  which  he  decided,  that,  inasmuch 
as  they  permitted  the  coin  of  Caesar  to  circu- 
late among  them,  which  was  an  evidence  of 
his  sovereignty  over  them,  and  availed  them- 
selves of  this  money  for  purposes  of  trade, 
there  could  be  no  impropriety  in  rendering 
to   Caesar  what   properly  belonged  to  him; 


CHRISTIAN  RELIGIOX.  £07 

and  also,  that  this  was  not  incompatible  with 
their  allegiance  to  God.  So  that,  virtually,, 
in  this  answer,  he  reproved  both  the  Phari- 
sees and  the  Herodians;  the  former  of  whom 
made  their  duty  to  God  a  pretext  for  refus- 
ing to  pay  tribute  to  the  emperor;  and  the 
latter  to  secure  the  favour  of  the  reigning 
powers,  neglected  their  duty  to  God. 

Paul,  living  under  the  government  of  Nero, 
prescribes  obedience  to  the  existing  powers, 
not  only  from  fear  of  suftering  their  displea- 
sure, but  for  conscience  sake.  This  is  the 
general  rule  of  duty  on  this  difficult  subject, 
than  which  none  can  be  wiser:  but  it  must 
not  be  considered  as  inculcating  passive  obe- 
dience and  non-resistance,  in  all  cases.  Yet, 
as  long  as  a  government  has  authority,  so 
long  we  are  bound  to  obey.  Christianity  is 
so  constituted  as  not  to  interfere  with  any 
civil  institution.  It  takes  men  as  it  finds 
them,  in  all  the  relations  of  life,  and  teaches 
them  their  duty.  It  never  can,  therefore,  be 
the  cause  of  sedition,  and  opposition  to  exist- 
ing governments.  It  considers  all  civil  rulers 
as  the  ministers  of  God,  ordained  for  the 
peace  and  good  order  of  society,  and  for  the 
punishment  of  those  that  do  evil.  It  is  made 
the  duty  of  Christians,  therefore,  to  be  sub- 
ject unto  the  higher  powers,  and,  not  to  resist 
the  ordinance  of  God.  To  render  to  all  their 
dues;  tribute  to  whom  tribute  is  due,  custom 
to  whom  custom;  fear  to  whom  fear;  honoui 


£08  EVIDENCES   OF  THE 

to  whom  honour  *  But  if  they  who  have  tht 
right  to  change  the  government  of  a  country, 
exercise  it,  and  put  down  one  set  of  rulers 
and  set  up  another,  the  principle  of  Chris- 
tian duty  remains  the  same.  And  if,  in  any 
country,  Christians  form  the  majority  of  the  na- 
tion, there  is  no  reason  why  they  may  not  exer- 
cise this  right  of  ne^y  modeling  their  govern- 
ment, or  changing  their  rulers,  as  well  as  others. 
4.  The  moral  system  of  the  New  Testa- 
ment traces  all  virtue  to  the  heart,  and  gets 
no  value  on  the  most  splendid  and  costly  of- 
ferings, or  the  most  punctilious  discharge  of 
religious  duties,  when  the  motives  are  not 
pure.  The  first  inclination  of  the  mind  to  an 
illicit  object  is  denounced  to  be  a  violation 
of  the  law;  and  words  of  reproach  and  all 
idle  words  are  among  the  sins  for  which  an 
account  must  be  given  in  the  Judgment. 
Prayers  and  alms,  proceeding  from  vain 
glory,  are  represented  as  receiving  no  reward 
from  God,  however  they  may  be  applauded 
by  men.  The  love  of  this  world  and  the  love 
of  money  are  represented  as  radical  sins, 
from  which  many  others  proceed.  Pride  and 
revenge  are  held  up,  as  not  only  odious,  but 
as  incompatible  with  the  divine  favour. 
Purity  of  heart  and  heavenly-mindedness, 
with  trust  in  God  and  submission  to  his  will, 
are,  in  this  system,  cardinal  virtues. 

*  Rom.  xiii. 


CHRISTIAN  E.ELTGIOX.  £09 

5.  The  moral  precepts  of  the  'Sew  Tes- 
tament were  exemplified  in  the  lives  of  the 
Apostles  and  primitive  Christians;  and  espe- 
cially, and  to  the  utmost  perfection  in  the  ex- 
ample of  Jesus  Christ.  It  is  impossible  to 
conceive  of  a  character  more  perfect  than 
that  given  bj  the  evangelists,  of  the  Founder 
of  the  Christian  religion^  and  it  has  alreadj' 
been  observed,  that  this  character,  embracing 
every  variety  of  excellence,  often  exhibited 
in  delicate  and  difficult  circumstances,  is  de- 
lineated by  a  simple  narrative  of  facts. 
There  is  no  panegyric,  no  effort  or  art  to  ex- 
cite admiration;  but  the  writers  merely  in- 
form us  what  Jesus  said,  did,  and  suffered. 
From  this  narrative  we  learn,  that  he  con- 
nected himself  with  no  sect,  and  courted  the 
favour  of  neither  the  rich  nor  the  poor.  He 
adopted  none  of  the  errors  or  prejudices  of 
his  nation;  but,  by  his  discourses  and  his 
conduct,  showed  that  he  acted  from  far  higher 
views  than  national  prejudices.  The  appa- 
rent sanctity  of  the  Pharisees  he  denounced 
as  hypocrisy;  the  traditions  of  the  elders,  as 
subversive  of  the  law  of  God;  the  skeptical 
opinions  of  the  Saducees,  as  proceeding  from 
ignorance  of  the  true  meaning  of  the  Scrip- 
tures. 

Jesus  Christ  continually  turned  the  atten- 
tion of  his  hearers  from  earthly  to  heavenly 
things,  as  alone  worthy  of  their  affections 
and  pursuit.  Although  he  flattered  no  class 
s2 


210  EVIDENCES    OF    THE 

of  men,  his  attention  was  particularly  turn 
ed  to  the  poor;  their  spiritual  necessities  and 
their  bodily  afflictions  excited  his  most  ten- 
der compassion;  and  to  them  he  addressed 
manj  kind  and  encouraging  declarations. 
But  his  healing  power  was  exerted  in  behalf 
of  all  applicants,  rich  and  poor;  and  without 
regard  to  their  sect  or  nation.  Jews,  Sama- 
ritans, Heathen,  publicans,  and  sinners  were 
the  objects  of  his  compassion.  He  was  not 
deterred  by  the  proud  prejudices  of  the 
Scribes  and  Pharisees  from  associating  with 
penitent  sinners,  however  vile  and  infamous 
they  had  before  been-  He  graciously  receiv- 
ed returning  sinners,  comforted  them  with 
the  assurance  of  pardon,  and  permitted  tKem 
to  manifest  their  grateful  affection  to  his  per- 
son by  the  most  expressive  signs  and  actions. 

He  manifested  the  kindest  sympathy  with 
his  friends  in  their  afflictions,  weeping  with 
those  that  wept,  and  often  exerting  his  omni- 
potence in  raising  their  dear  relations  from 
the  bed  of  sickness,  or  from  death.  And, 
although  he  often  uttered  severe  rebukes 
against  the  incorrigibly  wicked,  and  was 
sometimes  grieved  and  angry  with  them,  yet 
his  compassion  towards  them  never  failed; 
and  even  when  their  day  of  grace  was  ended, 
he  wept  over  them  with  the  most  affecting 
tenderness. 

Jesus  Christ  was  often  brought  into  con- 
flict with  insidious,  malignant,  and  learned 


CHRISTIAN    E.ELIGION.  211 

adversaries.  They  attacked  him  with  deli- 
berate craft,  and  proposed  to  liim  questions 
on  delicate  and  difficult  subjects,  to  which  he 
was  required  to  return  an  immediate  answer; 
but  in  no  case  of  this  sort  w  as  he  ever  con- 
founded, or  even  puzzled  by  the  craftiness 
of  his  enemies.  His  answers  were  so  appro- 
priate, and  so  fraught  with  wisdom,  that  his 
adversaries  were  commonly  confounded,  and 
the  audience  filled  with  admiration. 

The  parables  of  Christ  are  unparalleled  for 
beauty  and  force,  in  the  species  of  composi- 
tion to  which  they  belong.  But  this  is  the 
smallest  part  of  their  excellence.  They  con- 
tain so  much  important  truth,  and  so  happily 
adapted  to  the  subject  and  the  occasion,  that 
often  the  persons  intended  to  be  reproved  by 
them  were  constrained  to  give  judgment 
against  themselves.  In  these  discourses,  the 
leading  doctrines  of  the  Gospel  are  exhibited 
in  a  beautiful  dress  of  allegory,  which  rivets 
the  attention,  and  greatly  aids  us  in  under- 
standing, the  fulness  and  freeness  of  the 
grace  of  the  Gospel.  They  are  also  propheti- 
cal of  the  rejection  of  the  Jews,  and  calling 
of  the  Gentiles;  of  the  various  reception  of 
the  Gospel  by  different  classes  of  hearers;  of 
the  mixture  of  sincere  and  unsound  Chris- 
tians of  which  the  Church  should  consist;  of 
the  cruel  persecutions  which  the  followers  of 
Christ  should  endure;  and  of  the  final  over- 
throw and  destruction  of  his  enemies. 


212  EVIDEXCE5    OF    TKK 

Jesus  Christ  spake,  in  all  his  discourses,  as 
never  man  spake.  He  removed  the  false 
glosses  which  had  been  put  on  the  law,  and 
set  its  precepts  in  their  proper  light.  He 
mingled  the  dogmas  of  no  philosophical  sys- 
tem with  his  instructions.  He  entered  into 
no  metaphysical  and  abstruse  disquisitions, 
but  taught  the  truth  plainly,  and  with  au- 
thority. 

His  zeal  for  the  lionour  of  God,  and  for 
the  purity  and  sanctity  of  his  worship,  and 
his  dislike  of  all  human  inventions  and  will- 
worship,  are  manifest  in  all  his  conduct.  A 
spirit  of  fervent  and  elevated  devotion  was 
a  remarkable  characteristic  of  Jesus  of  Naza- 
reth. Whole  nights  he  spent  in  prayer,  and 
before  day  he  would  retire  for  the  purposes  of 
devotion.  He  was  in  the  habit  of  praying 
and  giving  thanks  on  all  occasions|  but  his 
devotion  was  free  from  all  tincture  of  super- 
stition or  enthusiasm.  He  taught,  that  not 
the  words,  but  the  hearty  not  the  length  of 
prayers,  but  their  spirit,  was  regarded. 

His  benevolence,  meekness,  and  laborious 
diligence  in  promoting  the  welfare  of  men, 
were  manifested  every  day  of  his  life.  But 
in  his  acts  of  mercy,  and  in  his  most  extra- 
ordinary miracles,  there  was  no  appearance 
of  parade  or  ostentation.  He  ivent  about  do- 
ing good,  but  he  sought  no  glory  from  men. 
He  was  humble,  retired,  and  contented  with 
the  lowest  state  of  poverty.     When  the  peo 


CHRISTIAN    RELIGION.  213 

pie  applauded  him,  he  withdrew  unto  some 
other  place.  When  they  would  have  made 
him  a  king,  lie  escaped  from  their  hands. 
When  they  asked  curious  questions,  he  di- 
rected them  to  something  important.  When 
they  uttered  unmeaning  expressions  of  praise, 
he  took  occasion  to  announce  some  important 
truth,  or  deliver  some  interesting  discourse. 

In  nothing  did  he  discover  more  profound 
wisdom  than  in  declining  to  interfere,  in  any 
case,  with  temporal  concerns,  and  disputes 
about  earthly  possessions.  He  showed  by  his 
conduct,  what  he  solemnly  declared  on  his 
trial,  that  his  kingdom  was  not  of  this  ivorld. 

In  his  intercourse  with  his  disciples,  we  ob- 
serve a  sweet  mixture  of  dignity  and  gentle- 
ness; of  faithfulness  and  humble  condescen- 
sion to  tlieir  weakness  and  their  prejudices. 
No  wonder  that  they  should  love  such  a  Mas- 
ter. But  his  last  discourses  with  them  be- 
fore his  passion,  and  the  remarkable  prayer 
offered  in  their  behalf,  for  affectionate  tender- 
ness, and  the  sweet  spirit  of  consolation 
which  pervade  them,  are  altogether  inimita- 
ble. How  flat  and  unsatisfectory  are  the 
conversations  of  Socrates  with  his  friends, 
when  compared  with  those  of  Christ,  record- 
ed in  the  xiv.,  xv.,and  xvi.,  chapters  of  the 
Gospel  of  St.  John!  Indeed,  it  would  be  im- 
possible to  refer  to  any  discourses,  in  any 
language,  which  could  bear  a  comparison 
with  this  valedictory   of  Christ;   and   that 


214  EVIDENCES    OF    THE 

which  should  enhance  ouv  admiration  of  the- 
pure  benevolence  of  the  author,  is,  that  he 
was  aware  that  his  own  suiFerings  were  near, 
and  would  be  most  cruel  and  ignominious; 
and  yet,  his  attention  is  turned  to  the  case  of 
his  sorrowful  disciples,  and  all  that  he  says 
has  relation  to  them.  The  institution  of  the 
EucHARisTicAL  SuppER,  intended  to  be  com- 
memorative of  his  death,  was  attended  MJth 
circumstances  which  exhibit  the  character  of 
Jesus  in  a  very  peculiar  and  interesting  light. 
This  scene  will  be  best  understood  by  a  pe- 
rusal of  the  simple  and  affecting  narrative  of 
the  evangelists,  to  which  the  reader  is  re- 
ferred. 

The  last  thing  in  the  character  of  Christ 
which  I  shall  bring  into  view,  at  this  time, 
is  the  patience  and  fortitude  with  which  he 
endured  sufferings,  which  were  intense  and 
overwhelming,  beyond  conception.  There  is 
something  mysterious  in  this  whole  affair. 
The  symptoms  of  the  most  intense  agony 
which  Jesus  suffered,  seem  to  have  had  no 
connexion  with  external  circumstances. — 
When  he  was  betrayed,  deserted,  and  arrest- 
ed, he  discovered  no  signs  of  fear  or  pertur- 
bation. He  gave  himself  up,  and  submitted 
with  unruffled  composure  to  every  species  of 
contumely  and  insult.  While  his  trial  was 
going  on  before  the  Sanhedrim,  and  before 
Pilate,  he  maintained,  for  the  most  part,  a 
dignified  silence,  uttering  no  reproaches   or 


CHRISTIAX    RELIGION.  215 

complaints,  nor  even  speaking  in  his  own 
defence.  When  particularly  interrogated  by 
the  judges,  he  answered  directly  to  the  ques- 
tions proposed,  and  avowed  himself  to  be  the 
Messiah,  the  Son  of  God,  and  the  King  of 
Israel.  Under  the  mockery  and  insult  which 
were  heaped  upon  him,  he  remained  perfectly 
composed,  and  uttered  not  a  word  indicative 
of  impatience  or  resentment,  e^s  a  sheep  he- 
fore  her  shearers  is  diimb,  so  he  opened  not 
his  mouth.  When  he  was  bewailed  by  the 
daughters  of  Jerusalem,  as  he  ascended  the 
hill  of  Calvary  bearing  his  cross,  he  request- 
ed them  not  to  weep  for  him  but  for  them- 
selves and  their  children,  on  account  of  the 
calamities  that  were  coming  on  that  devoted 
city.  While  suspended  on  the  cross,  he  saw 
his  beloved  mother  among  the  spectators,  and 
knowing  that  she  would  now  need  a  friend 
and  protector,  he  recommended  her  to  the 
care  of  the  disciple  whom  lie  most  tenderly 
loved.  Although  no  compassion  was  min- 
gled with  the  vindictive  feelings  with  which 
he  was  persecuted,  yet  he  set  a  glorious  ex- 
ample of  that  most  difficult  duty  of  loving 
our  enemies,  as  says  the  apostle  Peter,  "  Be- 
cause Christ  also  suffered  for  us,  leaving  us 
an  example^  that  ye  should  folloio  his  steps: 
who  did  not  sin^  neither  was  guile  found  in 
his  mouth;  who,  when  he  was  reviled^  reviled 
not  again;  when  he  suffered,  he  threatened  not: 
but  committed  himself  to  him  that  judgeth 


216  EVIDENCES    OF    THE 

righteously. "  Among  his  last  words  was  a 
prayer  for  those  that  were  then  engaged  in 
crucifying  him,  Father  forgive  them,  for 
they  know  not  what  they  do.  A  penitent 
thief,  who  was  crucified  with  him,  implored 
his  blessing  and  remembrance,  when  he 
should  come  to  the  possession  of  his  kingdom^ 
to  whom  he  replied,  '•  This  day  shalt  thou 
he  with  me  in  Paradise. "  And,  finally,  he 
said,  "  Father.,  into  thy  hands  I  commit  my 
spirit,^^  and  bowed  his  head  and  died. 

The  moral  excellence  of  the  character  of 
Christ  is  very  remarkable  for  uniting  in  per- 
fection, qualities  which,  among  men,  are  con- 
sidered almost  incompatible.  He  exhibited 
a  complete  indifterence  to  the  possessions 
and  glory  of  the  world,  and  a  devout  and 
heavenly  temper,  without  the  least  mixture 
of  austerity;  he  combined  uniform  dignity 
with  humility  and  condescensioni  he  mani- 
fested strong  indignation  against  all  manner 
of  sin,  and  against  impenitent  sinners,  but 
the  most  affectionate  tenderness  towards  every 
humble  penitent.  He  united  the  spirit  of 
elevated  devotion  with  a  life  of  activity  and 
incessant  exertion.  While  he  held  free  in- 
tercourse with  men  of  all  classes,  he  adopted 
the  prejudices  and  spared  the  vices  of  none. 
On  this  subject  I  will  take  the  liberty  of 
quoting  a  passage  from  an  excellent  discourse 
of  Dr.  Channing,  referred  to  already,  '*  I 
will  only  observe,"  says  the  eloquent  author, 


CHRISTIAN    KELIGION.  217 

speaking  of  the  character  of  Christ,  <«  that  it 
had  one  distinction,  which,  more  than  any 
thing,  forms  a  perfect  character.  It  was 
made  up  of  contrasts;  in  other  words,  it  was 
a  union  of  excellences  which  are  not  easily 
reconciled,  which  seem  at  first  sight  incon- 
gruous, but  which,  when  blended  and  duly 
proportioned,  constitute  moral  harmony,  and 
attract  with  equal  power,  love  and  venera- 
tion. For  example,  we  discover  in  Jesus 
Christ  an  unparalleled  dignity  of  character,  a 
consciousness  of  greatness,  never  discovered 
or  approached  by  any  other  individual  in  his- 
tory; and  yet  this  was  blended  with  a  conde- 
scension, loveliness,  and  unostentatious  sim- 
plicity, which  had  never  before  been  thought 
consistent  with  greatness.  In  like  manner  he 
united  an  utter  superiority  to  the  world,  to 
its  pleasures  and  ordinary  interests,  with 
suavity  of  manners  and  freedom  from  austeri- 
ty. He  joined  strong  feeling  and  self-pos- 
session; an  indignant  sensibility  to  sin  and 
compassion  to  the  sinner;  an  intense  devo- 
tion to  his  work,  and  calmness  under  opposi- 
tion and  ill  success;  a  universal  philanthropy, 
and  a  susceptibility  of  private  attachments; 
the  authority  which  became  the  Saviour  of 
the  world,  and  the  tenderness  and  gratitude 
of  a  Son." 

The  salutary  effects  of  Christianity  on 
communities  and  individuals,  open  a  wide 
field  for  important  remarks:  but  it  is  a  sub- 

T 


218  EVIDENCES    OF    THE  ' 

jfef  t  ^vhich  we  have  not  time  to  pursue j  yet 
we  must  not  pass  it  over  in  entire  silence. 
The  argument  from  this  topic  may  readily  be 
reduced  to  a  point.  Take  a  survey  of  the 
whole  world  at  this  time,  and  let  an  impar- 
tial judgment  be  formed  of  the  condition  of 
all  the  nations,  and  let  the  question  be  an- 
swered, whether  Christian  nations  are  in  a 
less  favourable,  or  more  favourable  condition 
than  others.  And  again,  whether  among 
Christians,  those  nations  who  have  the  free 
use  of  the  Bible,  and  are  carefully  instructed 
in  the  doctrines  of  Christianity,  are  in  a  bet- 
ter or  worse  condition,  than  those  to  whoai 
the  Scriptures  are  interdicted,  and  who  are 
permitted  to  remain  in  ignorance  of  the  reli- 
gion which  they  profess.^  The  answer  to 
these  questions  is  so  obvious,  that  I  cannot 
but  presume  that  all  readers  will  be  of  the 
same  mind.  It  may  then  be  asked,  would 
a  vile  imposture  be  the  means  of  melioratint'; 
the  condition  of  the  world,  and  prove  salutary 
in  proportion  as  it  was  known  and  obeyed? 
«^  I  speak  as  unto  wise  men^  judge  ye  ivhat  I 

We  have,  moreover,  seen  in  our  own  time, 
the  wonderful  effects  of  the  Gospel  in  civiliz- 
ing some  of  the  most  barbarous  people  on  the 
face  of  the  earth.  Men  who  seemed  to  have 
sunk  to  a  level  with  the  beasts,  have  been 
'•eclaimed,  enlightened,  and  exalted  to  a  par 
'icipation  of  the  blessings  of  civilized  lifej 


CHRISTIAN    RELIGlONo  S19 

their  ferocious  temper  being  completely  sub- 
dued and  softened.  Look  at  Greenland— at 
Africa — at  Otaheite,  and  nearer  home,  at  the 
Cherokees,  Choctaws,  and  other  Indian  tribes, 
and  see  what  the  Gospel  can  effect.  I  know 
not  what  infidels  think  of  these  things,  but 
for  mj  own  part,  I  should  not  esteem  one 
coming  from  the  dead,  or  a  voice  of  thunder 
from  me  heavens,  so  undoubted  an  evidence 
of  the  truth  of  the  Gospel,  as  these  effects. 
Will  a  series  of  falsehoods  produce  such  ef- 
fects as  these? 

I  know  that  it  has  been  objected,  that 
Christianity  has  been  the  cause  of  many 
bloody  wars  and  cruel  persecutions;  but  this 
is  impossible.  That  religion  which  breathes 
nothing  but  benevolence  and  peace,  and 
which  requires  its  disciples  not  to  resist  evil, 
but  freely  to  forgive  their  m^t  malignant 
enemies,  never  can  be  the  cause  of  war  and 
persecution.  It  may  indeed  be  the  occasion, 
and  no  doubt  has  been  made  the  occasion  of 
such  evils;  but  it  would  be  absurd  to  attri- 
bute to  Christianity  the  evils  of  which  it  has 
been  the  innocent  occasion,  when  its  own 
spirit  is  in  direct  opposition  to  those  evils. 
As  well  might  we  charge  civil  government 
with  all  the  wars  and  tumults  which  it  has  oc- 
casioned. Asreasonably  might  we  accuse  liber- 
ty as  being  the  cause  of  all  the  atrocities  of 
the  French  revolution.  The  truth  is,  that  the 
wickedness  of  man  is  the  cause  of  these  evils; 


£20  EVIDENCES    OF    THE 

and  the  most  excellent  things  in  the  universe 
may  be  made  the  occasion  of  exciting,  or  oc- 
casioning its  exercise.  Christ  foretold  that 
his  religion  would  be  an  occasion  of  family 
discord j  and  to  express  the  certainty  of  the 
event  predicted,  he  said,  Think  not  that  I 
am  come  to  send  peace  on  earth;  I  came  not 
to  send  peace^  biitaswoid;  which  some  su- 
perficial readers  have  strangely  misconstinied, 
as  though  he  had  signified,  that  it  was  the 
tendency  of  his  religion  to  produce  strife 
among  friends.  No  man  can  remain  in  er- 
ror on  this  subject  who  will  take  the  pains  to 
read  the  New  Testament,  And  1  will  ven- 
ture to  predict,  or  rathei  to  publish  what  is 
already  predicted,  that  as  soon  as  the  world 
shall  sincerely  embrace  the  Christian  religion, 
wars  will  cease  to  the  ends  of  the  earth. 
Then  shall  jnen  beat  their  swords  into 
plough-shares,  and  their  spears  into  pruning- 
hooks,  and  learn  war  no  more. 

But  the  salutary  effects  of  the  Gospel  on 
those  individuals  who  cordially  embrace  it, 
furnish  the  most  manifest  proof  of  its  divinity. 
How  often,  by  the  secret  but  powerful  in- 
fluence of  the  truths  of  the  Bible,  have  the 
proud  been  humbled;  the  impure  rendered 
chaste;  the  unjust,  honest;  the  cruel  and  re- 
vengeful, meek  and  forgiving;  the  drunkard, 
temperate;  the  profane,  reverent;  and  the 
false  swearer  and  liar,  conscientious  in  de- 
claring nothing  but  the  truth!     Under   the 


CHRISTIAN    RELIGION.  221 

influence  of  what  other  system  are  such  salu- 
tary changes  eflfected?     Will  it  be  said,  that 
many   who   profess   to    experience    such    a 
change,  prove  themselves  to  be  hypocrites? 
Admitted;  but  does  this  evince  that  they  who 
give  evidence  of  sincerity  by  the  most  incon-[ 
testable  proofs,  all  their  lives,  are  also  hypo-^ 
crites?    All  men  wish  to  be  thought  honest; , 
but  if  many  are  discovered  to  be  knaves,  does 
this  prove  that  there  is  not  an  honest  man  in ' 
the  world?  < 

But  however  this  argument  may  affect 
those  who  have  had  no  experience  of  the 
power  of  the  Gospel,  it  will  have  great  weight 
with  all  those  who  have,  by  means  of  the 
truth,  been  converted  from  the  error  of  their 
ways.  There  are  thousands  who  can  attest 
that  they  have  experienced  the  salutary  effi- 
cacy of  the  Bible,  in  turning  them  away  from 
their  iniquities,  and  enkindling  within  them 
the  love  of  God  and  of  virtue.  They  cannot 
but  believe  that  the  Christian  religion  is  from 
God,  for  they  are  persuaded  that  no  impos- 
ture could  so  elevate  and  sanctify  the  mind; 
— that  no  human  device  could  possess  such  a 
power  over  the  conscience  and  the  heart  as 
they  have  experienced  from  the  Scriptures. 
These  persons,  therefore,  may  truly  be  said 
to  have  the  witness  of  the  truth  in  them- 
selves. 

But  there  is  an  efficacy  in  the  truths  of  the 
Bible,  not  only  to  guide  and  sanctify,  but  also 
T  2    - 


222  EVIDENCES    OF   THE 

to  afford  consolation  to  the  afflicted  in  body 
or  mind.  Indeed,  the  Gospel  brings  peace 
into  every  bosom  where  it  is  cordially  re- 
ceived. When  the  conscience  is  pierced  with 
the  stings  of  guilt,  and  the  soul  writhes  under 
a  wound  which  no  human  medicine  can  heal, 
the  promises  of  the  Gospel  are  like  the  balm 
of  Gilead,  a  sovereign  cure  for  this  intolerable 
and  deeply  seated  malady.  Under  their 
cheering  influence,  the  broken  spirit  is  healed, 
and  the  burden  of  despair  is  removed  far 
awaj.  The  Gospel,  like  an  angel  of  mercy, 
can  bring  consolation  into  the  darkest  scenes 
of  adversity:  it  can  penetrate  the  dungeon 
and  soothe  the  sorrows  of  the  penitent  in  his 
chains,  and  on  his  bed  of  straw.  It  has  power 
to  give  courage  to  the  heart,  and  brighten  the 
countenance  of  the  man  who  meets  death  on 
the  scaffold  or  on  the  gibbet,  if  its  precious 
invitations  to  the  chief  of  sinners  be  sincerely 
embraced.  It  mitigates  the  sorrows  of  the 
bereaved,  and  wipes  away  the  bitter  tears 
occasioned  by  the  painful  separation  of  affec- 
tionate friends  and  relatives.  By  the  bright 
prospects  which  it  opens,  and  the  lively  hopes 
which  it  inspires,  the  darkness  of  the  tomb  is 
illuminated 5  so  that  Christians  are  enabled, 
in  faith  of  the  resurrection  of  the  body,  to 
commit  the  remains  of  their  dearest  friends  to 
the  secure  sepulchre,  in  confident  hope  that 
after  a  short  sleep  they  will  awake  to  life 
everlasting. 


CHRISTIAN  RELIGIOxV.  223 

The  cottages  of  the  poor  are  often  blessed 
with  the  consolations  of  the  Gospel,  which  is 
peculiarly  adapted  to  the  children  of  affliction 
and  poverty,  it  was  one  of  the  signs  of  Jesus 
being  the  true  Messiah,  "  that  the  poor  had 
the  Gospel  preached  unto  them."  Among 
them,  it  produces  contentment,  resignation, 
mutual  kindness,  and  the  longing  after  im- 
mortality. The  aged  and  infirm,  who  by  the 
gradual  failure  of  their  faculties,  or  by  dis- 
ease and  decrepitude,  are  shut  out  from  the 
business  and  enjoyments  of  this  world,  may 
find  in  the  word  of  God  a  fountain  of  conso- 
lation. They  may,  while  imbued  with  its 
celestial  spirit,  look  upon  the  world  without 
the  least  regret  for  its  loss,  and  may  rejoice 
in  the  prospect  before  them,  with  a  joy  un- 
speakable and  full  of  glory.  The  Gospel  can 
render  tolerable,  even  the  yoke  of  slavery, 
and  the  chains  of  the  oppressor.  How  often 
is  the  pious  slave,  through  the  blessed  influ- 
ence of  the  word  of  God,  a  thousand  times 
happier  than  his  lordly  master!  He  cares 
not  for  this  short  deprivation  of  liberty;  he 
knows  and  feels  that  he  is  "  Christ's  free- 
man," and  believes  *'  that  all  things  work  to- 
gether for  his  good,"  and  that  "these  light 
afflictions  which  are  for  a  moment,  will  work 
out  for  him  a  far  more  exceeding  and  eternal 
weight  of  glory!"  But,  moreover,  this  glo- 
rious Gospel  is  au  antidote  to  death  itself. 
He  that  does  the  sayings  of  Christ  shall  never 


£24  EVIDENCES    cr   THE 

taste  of  death:  that  is,  of  death  as  a  curse j — 
he  shall  never  feel  the  envenomed  sting  of 
death.  How  often  does  it  overspread  the 
spirit  of  the  departing  saint  with  serenity! 
How  often  does  it  elevate,  and  fill  with  celes- 
tial joy,  the  soul  which  is  just  leaving  the 
earthly  house  of  this  tabernacle !  It  actually 
renders,  in  many  instances,  the  bed  of  the 
dying  a  place  of  sweet  repose.  No  terrors 
hover  over  them; — ^no  anxious  care  corrodes 
their  spirit; — no  burden  oppresses  the  heart. 
All  is  light; — all  is  hope  and  assurance; — all 
is  joy  and  triumph! 

Now,  the  question  to  be  decided  is,  whe- 
ther a  book  which  is  replete  with  such  sub- 
lime and  correct  views  of  theology;  which 
exhibits  the  true  history  and  true  character 
of  man  without  flattery,  distortion,  or  exagge- 
ration; and  which  possesses  an  astonishing 
power  of  penetrating  the  human  he;  i^  and 
affecting  the  conscience;  which  give^  us  in- 
formation on  the  very  points  with  which  it  is 
most  important  that  we  should  be  acquainted; 
which  opens  to  us  the  future  world,  and 
shows  us  how  we  may  attain  to  its  felicity  and 
glory;  which  exhibits  a  perfect  system  of  mo 
ral  duty,  adapted  to  our  nature  and  circum- 
stances, and  free  from  all  the  defects  of  other 
systems  of  morality,  forbidding  nothing  which 
is  innocent,  and  requiring  nothing  which  is 
not  reasonable  and  virtuous;  which  reduces 
all  duty  to  a  few  general  principles,  and  yet 


CHRISTIAN  RELIGION.  225 

illustrates  the  application  of  these  principles 
by  a  multitude  of  particular  precepts  ad- 
dressed to  persons  in  every  relation  of  life, 
and  exemplifies  them  by  setting  before  us  the 
lives  of  holy  men,  who  are  portrayed  accord- 
ing to  truth,  with  such  imperfections  as  expe- 
rience teaches  us  belong  to  the  best  men; — 
which  delineates  the  character  of  Jesus  Christ, 
the  founder  of  Christianity,  with  such  a  per- 
fection of  moral  excellences,  by  simply  re- 
lating his  words,  actions,  and  sufferings,  that 
nothing  can  be  taken  from  it  or  added  to  it, 
without  detracting  from  its  worth; — and  fi- 
nally, which  contains  the  true  sources  of  con- 
solation for  every  species  of  human  suftering, 
and  comfort  in  death  itself.  I  say,  is  it  rea- 
sonable to  believe,  that  such  a  book  is  the 
production  of  vile  impostors;  and  especially, 
of  uneducated  fishermen  of  Galilee.^  Would 
such  men  have  fallen  into  no  palpable  blun- 
ders in  theology  or  morality?  Could  they 
have  preserved  so  beautiful  a  harmony  and 
consistency  between  all  the  parts?  Could 
they  have  exhibited  such  a  character  as  that 
of  Jesus  Christ,  and  while  they  introduce  him 
acting  and  speaking  so  often,  and  in  circum- 
stances so  peculiar  and. difficult,  never  as- 
cribe to  him  any  error  or  weakness,  in  word 
or  deed?  Would  impostors  have  denounced 
all  manner  of  falsehood  and  deceit,  as  is  done 
in  the  New  Testament?     Would  they  have 


226  EVIDENCES  OF  THE 

insisted  so  much  on  holiness,  even  in  the 
thoughts  and  purposes  of  the  heart?  Could 
they  have  so  perfectly  adapted  their  forgery 
to  the  constitution  of  the  human  mind,  and  to 
the  circumstances  of  men?  Is  it  probable 
that  they  would  have  possessed  the  wisdom 
to  avoid  all  the  prejudices  of  their  nation,  and 
all  connexion  with  existing  sects  and  civil 
institutions?  And,  finally,  could  they  have 
provided  so  effectually  for  the  consolation  of 
the  afflicted?  What  man  now  upon  earth 
could  have  composed  even  the  discourses,  said 
by  the  evangelists  to  have  been  spoken  by 
Christ? 

If  any  man  can  bring  himself,  after  an  im- 
partial examination  of  the  Scriptures,  to  be- 
lieve that  they  were  written  by  unprincipled 
impostors,  then  he  may  believe,  that  an  untu- 
tored savage  might  construct  a  ship  of  the 
line;  that  a  child  might  have  Avrittf  :  the 
Iliad,  or  Paradise  Lost;  or  even,  u>at  the 
starry  firmament  was  the  work  of  mere  crea- 
tures. No:  it  cannot  be  that  this  book  is  a 
forgery: — No  man,  or.  set  of  men,  ever  had 
sufficient  talents  and  knowledge  to  forge  such 
a  book  as  the  Bible.  It  evidently  transcend.^ 
all  human  effort.  It  has  upon  its  face  the 
impress  of  divinity.  It  shines  with  a  light, 
which,  from  its  clearness  and  its  splendour, 
shows  itself  to  be  celestial.  It  possesses  the 
energy  and  penetrating  influence,  which  be- 


CHRISTIAN    RELIGION.  227" 

speak  the  omnipotence  and  omniscience  of  its 
Author.  It  has  the  eflfect  of  enlightening, 
elevating,  purifying,  directing,  and  comfort- 
ing all  those  who  cordially  receive  it  Surely, 
then,  it  is  the  word  of  god,  and  we  will 
hold  it  fast,  as  the  best  blessing  which  God 
has  vouchsafed  to  man. 

0  PRECIOUS  GOSPEL  I  Will  any  merciless 
hand  endeavour  to  tear  away  from  our  hearts 
this  best,  this  last,  this  sweetest  consolation.^ 
Would  you  darken  the  only  avenue  through 
which  one  ray  of  hope  can  enter?  Would  you 
tear  from  the  aged  and  infirm  poor,  the 
only  prop  on  which  their  souls  can  repose 
in  peace.^  Would  you  deprive  the  dying  of 
their  only  source  of  consolation  r  Would  you 
rob  the  world  of  its  richest  treasure.^  Would 
you  let  loose  the  floodgates  of  every  vice,  and 
bring  back  upon  the  earth,  the  horrors  of  su- 
perstition, or  the  atrocities  of  atheism?  Then 
endeavour  to  subvert  the  Gospel — throw 
around  you  the  firebrands  of  infidelity- 
laugh  at  religion,  and  make  a  mock  of  fiitu- 
rity;  but  be  assured  that  for  all  these  things 
God  will  bring  you  into  judgment.  But  no: 
1  will  not  believe  that  any  who  reflect  on  what 
has  been  said  in  these  pages,  will  ever 
cherish  a  thought  so  diabolical.  I  will  per- 
suade myself,  that  a  regard  for  the  welfare  of 
their  country,  if  no  higher  motive,  will  induce 
them  to  respect  the  Christian  Religion,    And 


228  EVIDENCES  or  THE 

every  pious  heart  will  say,  rather  let  the 

SUN  BE  DARKENED  IN  THE  HEAVENS,  THAN 
THE  PRECIOUS  LIGHT  OF  THE  GOSPEL  BE  EX- 
TINGUISHED ! 


OHRISTIA:v    E.ELIGIOX.  229 


NOTES, 


Note  A. 

Mohammed  asserted,  that  while  he  was  in  his  bed 
one  night,  the  angel  Gabriel  knocked  at  his  door,  and 
that  when  he  went  out,  he  saw  him  with  seventy 
pair  of  expanded  wings,  whiter  than  snow,  and  clear-  . 
er  than  crystal.  The  angel  informed  him  that  he^^^ 
had  come  to  conduct  him  to  heaven ;  and  directed' 
him  to  mount  an  animal  which  stood  ready  at  the 
door,  and  which  was  between  the  nature  of  an  ass 
and  a  mule.  The  name  of  this  beast  was  Alborak, 
in  colour  whiter  than  milk,  and  swift  as  lightning. 
But  when  the  prophet  went  to  mount,  the  animal 
proved  refractory,  and  he  could  not  seat  himself  upon 
its  back,  until  he  promised  it  a  place  in  paradise. 

The  journey  from  Mecca  to  Jerusalem  was  per- 
formed in  the  twinkling  of  an  eye.  When  he  arrived 
at  the  latter  place,  the  departed  prophets  and  saints 
came  forth  to  meet  him,  and  saluted  him.  Here  he 
found  a  ladder  of  light,  and  tying  Alborak  to  a  rock, 
he  followed  Gabriel  on  the  ladder,  until  they  arrived 
at  the  first  heaven,  where  admittance  was  readily 
granted  by  the  porter,  when  he  was  told  by  Gabriel, 
that  the  person  who  accompanied  him  was  Moham- 
med, the  prophet  of  God.  Here  he  met  an  old  decre- 
pit man,  who,  it  seems,  was  no  other  than  our  father 
Adam;  and  who  greatly  rejoiced  at  having  so  distin- 
guished a  son.  He  saw  also  innumerable  angels  in 
the  shapes  of  birds,  beasts,  and  men.  This  heaven 
was  made  of  pure  silver,  and  he  saw  the  stars  sus- 
oended  from  it  by  chains  of  gold. 


£30  E\^DEKCES    OF    THE 

In  like  manner  he  ascended  to  the  second  heaven, 
a  distance  of  five  hundred  years  journey,  which  was 
of  pure  gold,  and  contained  twice  as  many  angels  as 
the  former.  Here  he  met  Noah.  Thence  he  pro- 
ceeded to  the  third,  which  was  made  of  precious 
stones,  where  he  met  Abraham.  The  fourth  was  all 
of  emerald,  where  he  met  Joseph,  the  son  of  Jacob.  In 
the  fifth,  which  was  of  adamant,  he  met  Moses.  In 
the  sixth,  which  was  of  carbuncle,  he  saw  John  the 
Baptist.  In  the  seventh,  which  was  made  of  divine 
light,  he  saw  Jesus  Christ,  and  commended  himself 
to  his  prayers.  All  the  persons  he  had  seen  before, 
however,  begged  an  interest  in  his  prayers.  Here 
Gabriel  informed  him,  that  he  could  go  no  further, 
and  he  proceeded  alone,  through  snow  and  water, 
until  he  came  near  the  throne  of  God,  when  he  heard 
a  voice,  saying,  "O  Mohammed,  salute  thy  Creator  1" 
He  was  not  permitted  to  come  near  the  throne  of  the 
Almighty,  on  the  right  side  of  which  he  saw  inscrib- 
ed this  sentence.  There  is  no  God  but  God,  and 
Mohammed  is  his  prophet,  which  is  the  fundamen- 
tal article  of  the  Mohammedan  creed. 

After  being  permitted  to  hold  a  long  conversation 
with  the  Creator,  he  returned  as  he  came,  and  found 
Alborak  ready  to  convey  him  home,  on  whose  back 
he  swiftly  ghded  again  to  Mecca.  All  this  happened 
in  the  space  of  the  tenth  part  of  one  night. 

In  the  third  heaven,  he  says,  he  saw  an  angel  of  so 
great  a  size,  that  the  distance  between  his  eyes  was 
of  seventy  thousand  days  journey.  This  was  the  an- 
gel of  death,  who  has  a  large  table  before  him,  in 
which  he  is  ever  writing  and  blotting  out :  whenever 
a  name  is  blotted  the  person  immediately  dies.  He 
speaks  also  of  another  angel,  in  the  sixth  heaven, 
which  had  seventy  thousand  heads,  and  as  many 
tongues.* 

*  iCoran,  Sural  sviL 


CHRISTIAN    RELIGION.  231 


Note  B. 


The  Abb^  Paris  was  the  oldest  son  of  a  counsellor 
of  Paris,  but  being  much  inclined  to  a  life  of  dc/otion, 
he  relinquished  a  patrimony  to  his  younger  brother, 
and  retired  to  an  obscure  part  of  Paris,  where  he 
spent  his  life  in  severe  penance,  and  in  charitable  ex- 
ertions for  the  relief  of  the  distressed  poor.  He  was 
buried  in  the  ground  of  the  church  of  St.  Medard, 
near  the  wall,  where  his  brother  erected  a  tomb-stone 
over  the  grave.  To  this  spot  many  poor  people,  who 
knew  his  manner  of  life,  came  to  perform  their  devo- 
tions, as  much,  probably,  out  of  a  feeling  of  grati- 
tude  as  any  thing  else.  Some  among  the  devotees 
who  attended  at  this  place,  professed  that  they  ex^ 
perienced  a  salutary  change  in  their  ailments.  This 
being  noised  abroad,  as  the  Abb6  had  been  a  zealous 
Jansenist,  all  who  were  of  this  party  encouraged  the 
idea  of  miracles  having  been  performed,  and  multi- 
tudes who  were  indisposed  were  induced  to  go  to  the 
tomb  of  the  saint;  and  some,  as  they  confessed  be- 
fore a  competent  tribunal,  were  persuaded  to  feign 
diseases  which  they  never  had.  It  is  a  fact,  how- 
ever, that  the  greater  part  received  no  benefit,  and 
that  more  diseases  were  produced  than  were  cured  ; 
for  soon  many  of  the  worshippers  were  seized  with 
convulsions,  from  which  proceeded  the  sect  of  Con- 
vulsionists,  which  attracted  attention  for  many  years. 
It  was  soon  found  expedient  to  close  up  the  tomb; 
but  cures  were  still  said  to  be  performed  by  the  saint, 
on  persons  in  distant  places.  The  Jesuits  exerted 
themselves  to  discredit  the  whole  business,  and  the 
Archbishop  of  Paris  had  a  judicial  investigation 
made  of  a  number  of  the  most  remarkable  cases,  the 
results  of  which  were  various  and  often  ludicrous. 
A  young  woman,  said  to  have  been  cured  at  the 
tomb,  of  blindness  and  lameness,  was  proved  to  hava 


232 


EVIDENCES,  &C. 


been  neither  blind  nor  lame.  A  man  with  diseased 
eyes  was  relieved,  but  it  appeared  that  he  was  then 
using  powerful  medicine,  and  that  after  all,  his  eyes 
were  not  entirely  healed.  A  certain  Abbe,  who  had  the 
misfortune  to  have  one  of  his  legs  shorter  than  the 
other,  was  persuaded  that  he  experienced  a  sensible 
elongation  of  the  defective  limb,  but  on  measure- 
ment no  increase  could  be  discovered.  A  woman  in 
the  same  situation  danced  on  the  tomb  daily,  to 
obtain  an  elongation  of  a  defective  limb,  and  was  per- 
suaded that  she  received  benefit;  but  is  was  ascer- 
tained that  she  would  have  to  dance  there  fifty- 
four  years  before  the  cure  would  be  effected  at  the 
rate  at  whid!^  it  was  proceeding ;  but  for  the  unfor- 
tunate Abbe,  seventy-two  years  would  have  been  re- 
quisite. In  short,  the  whole  number  of  cures,  after 
examination,  was  reduced  to  eight  or  nine,  all  of 
which  can  easily  be  accounted  for  on  natural  princi- 
ples ;  and  in  several  of  these  instances  the  cures  were 
not  perfect. 


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